13X85/ ^ 


Errors  of  Russellism 

A  brief  examination  of  the  teachings 
of  Pastor  Charles  T.  Russell,  as  set 
forth  in  his  "Studies  in  the  Scriptures" 


By  J.  E.  Forrest 


GOSPEL   TRUMPET  COMPANY 

ANDERSON,   INDIANA,  :  :  U.   S.  A. 


Copyright,  1915, 

by 

Gospel  Trumpet  Company 


INTRODUCTION 


After  reading  the  six  volumes  entitled  Studies  in 
the  Scriptures,  written  by  Pastor  Chas.  T.  Russell 
of  Brooklyn  Tabernacle,  New  York  City,  the  noted 
millennialist  of  the  present  day,  and  finding  a  num- 
ber of  fundamental  errors  relating  to  the  doctrines 
of  the  gospel  and  involving  the  final  destiny  of  thou- 
sands of  souls,  I  have  decided  to  set  these  errors,  in 
their  true  light,  before  the  public. 

Briefly  stated,  Mr.  Russell's  "Plan"  is  as  follows: 
That  we  are  now  living  in  the  closing  up  of  the  "gos- 
pel age";  that  during  the  gospel  age  the  object  of 
God's  plan  has  been  to  select  a  few  saints,  whom 
Mr.  Russell  terms  "the  church,"  "the  bride,"  "the 
Lord's  elect,"  "members  of  the  Lord's  body,"  and  of 
the  "high  calling" ;  that  the  call  to  these  special 
favors  closed  A.  D.  1881 ;  that  Christ  has  already 
returned  to  earth  in  his  glorified  and  invisible  body; 
that  the  kingdom  has  been  set  up  in  power,  the  dead 
saints  have  been  resurrected,  and  the  millennium  has 
begun ;  that  the  "times  of  the  Gentiles" ;  that  is, 
"Gentile  dominion"  (present  forms  of  government 
among  the  nations  of  the  world),  ends  Avith  1914. 
The  date  he  fixed  for  the  Savior's  second  coming 
was  1874,  and  for  the  setting  up  of  his  millennial 
kingdom,  1878.  The  gospel  age,  according  to  his 
interpretation  and  application  of  Scripture,  closes 
with  a  "time  of  trouble,"  or  "day  of  vengeance," 
such  as  the  world  has  never  known.  This  period  is 
to  continue  forty  years,  beginning  A.  D.  1874  and 
ending  1914. 

The  millennium,  he  has  attempted  to  show,  is  the 
3 


4 


Introduction 


"times  of  the  restitution  of  all  things,"  during  which 
period  (one  thousand  years)  the  dead  are  to  be 
raised  up  to  Adamic  perfection  of  being;  not  to  in- 
herit immortality  as  the  "gospel  church,"  the  "bride" 
of  the  "special"  "high  calling,"  but  to  obtain  ever- 
lasting life,  conditioned  upon  obedience  to  "king- 
dom" laws.  All  who  have  lived  and  died  without 
Christ,  including  the  Sodomites,  the  heathen,  the 
Jews,  are  to  have  another  opportunity  to  obtain  tlie 
benefits  of  the  atonement.  At  the  close  of  the  millen- 
nial age  all  sin  and  evil,  including  the  incorrigible 
wicked  and  the  devil  and  his  angels,  will  be  forever 
blotted  out.  Russell's  hell,  or  "second  death,"  is 
extinction  of  being. 

If  Mr.  Russell's  Plan  of  the  Ages  is  really  "divine," 
and  a  correct  revelation  of  truth,  we  all  should  know 
it ;  if  it  is  not,  we  all  should  know  it ;  therefore  this 
investigation  can  do  no  harm. 

It  will  be  seen  that  frequent  reference  to  Mi". 
Russell's  work  is  made,  together  with  direct  quota- 
tions. This  has  been  done  that  the  reader  may  have 
the  opportunity  of  making  the  comparison  and  draw- 
ing his  own  conclusions. 

Quotations  from  Mr.  Shaw's  book,  Dying  Testi- 
monies of  Saved  and  Unsaved,  also  quotations  from 
Dr.  Nelson's  Cause  and  Cure  of  Infidelity,  are 
properly  acknowledged  where  they  occur.  To  these 
men  I  feel  indebted.  The  majority  of  the  Scripture 
passages  quoted  are  from  the  American  Standard 
Version  of  the  Bible. 

The  reader  is  asked  to  peruse  this  book  slowly  and 
prayerfully.  If  you  derive  any  substantial  good, 
pass  it  on.    No  motive  other  than  the  proper  hand- 


Introduction 


5 


ling  of  the  Word  of  God,  and  the  salvation  of  souls 
has  prompted  its  preparation ;  therefore  I  submit  its 
contents  to  the  public  with  the  firm  conviction  that 
it  will  contribute  its  share  of  spiritual  blessing  to 
the  welfare  of  humanity. 

Yours  in  Christ, 

J.  E.  FOUEEST. 

July,  1914. 


Digitized  by  the  Internet  Archive 
in  2014 


https://archive.org/details/errorsofrusselliOOforr 


TABLE  OF  CONTENTS 


CHAPTER  PAGE 

I    The  End  of  Time  13 

II    The  Last  Time  15 

III  The  Day  of  Salvation  19 

IV  Will  Death  End  All?  25 

V    Death  and  the  Future  State  31 

VI    Sheol— Hades— Hell  48 

VII    Christian  Experience  53 

VIII    Setting  up  the  Kingdom  66 

IX    Who  Are  the  "Kingdom  Saints"  ?  76 

X    Daniel's  "Time  of  Trouble"  81 

XI    The  "Tribulation  Saints"  90 

XII    What  Is  Man?  95 

Xin    Restitution  of  All  Things  108 

XIV    The  Harvest-Time  114 

XV    Satan  Bound  and  Loosed  121 

XVI    The  Martyrs'  Reign  128 

XVII    The  Fall  of  Man  134 

XVIII    The  First  Resurrection  142 

XIX    The  Atonement  and  Redemption  147 

XX    The  Holy  Trinity,  or  Godhead  153 

7 


8  Contents 

CHAPTER  PAGE 

XXI    Christ:  Who  Is  He?  159 

XXII    Is  Mark  16:9-20  Spurious,  or  Genu- 
ine?  169 

XXIII  The  "Times  of  the  Gentiles"  176 

XXIV  Spirit  Beings   181 

XXV    Personality  and  Deity   of  the  Holy 

Spirit  189 

XXVI    W^hat  About  the  Heathen?  200 

XXVII    The  Day  of  Judgment  210 

XXVIII    The  Lord's  Second  Coming  218 

XXIX    The  Resurrection  of  the  Dead  237 

XXX    Will  Satan  and  His  Angels  be  Annihi- 
lated?  257 

XXXI    Punishment  Eternal  262 

XXXII    The  Kingdom  Eternal  269 


BL'BLICAL  PLAN  OF  THE  AGES  -  ILLUS'^J 


Errors  of  Russellism 


CHAPTER  I 

THE  END  OF  TIME 

The  Bible  speaks  of  the  end  of  time.  This  thought 
is  very  forcefully  expressed  in  Rev.  10:6.  Jolm, 
in  his  A-ision,  saw  a  mighty  angel  descend  from 
heaven,  set  one  foot  upon  the  sea  and  the  other  upon 
the  land,  and,  lifting  his  hand  to  heaven,  sware  by 
him  that  liveth  forever  and  ever  that  time  sliould  be 
no  longer.  We  do  not  understand  this  to  mean  that 
there  will  be  cessation  of  life  among  all  created  in- 
telligences, nor  that  all  creation  will  dissolve  and 
melt  away  into  nothingness,  but  that  tiine — its  com- 
putations and  reckonings — will  be  no  more.  As  it 
was  before  the  world  began — a  vast  and  infinite 
eternity,  so  it  will  be  when  this  terrestrial  globe  and 
its  works  are  no  more.  Now  we  have  times  and  sea- 
sons, ages  past  and  present,  and  an  eternity  looming 
in  sight.  The  sun  gives  light  by  day  and  the  moon 
and  stars  by  night,  the  earth  turns  on  its  axis  once 
every  twenty-four  hours,  and  revolves  around  the 
sun  once  a  year.  Upon  this  basis  we  calculate  and 
compute  time.  The  declaration  of  the  angel  that 
"time  shall  be  no  longer"  implies  a  change  in  these 
conditions.  It  is  meant  that  the  present  material 
world  shall  cease  to  be. 

In  the  Book  of  Genesis  we  read:  "While  the  earth 
remaineth,  seed-time  and  harvest,  and  cold  and  heat, 
13 


14 


Errors  of  Russellism 


and  summer  and  winter,  and  day  and  night  shall  not 
cease*'  (chap.  8:22).  The  "earth"  referred  to  is 
this  earth  upon  which  we  live.  It  was  the  earth  that 
had  been  deluged  in  the  flood  that  had  just  abated. 
The  clause  "while  the  earth  remaineth"  implies  pro- 
bation. So  long  as  it  continues,  all  the  present  sea- 
sons of  rain  and  sunshine,  cold  and  heat,  day  and 
night,  will  not  cease.  Wliile  it  does  remain  in  its 
fruitful  and  organic  form,  a  habitable  earth,  con- 
tinuing its  uninterrupted  circuit  through  space, 
"time"  can  not  end.  It  is  only  when  the  race  of 
man  is  all  gathered  off  the  shores  of  a  time-world 
to  meet  the  realities  of  the  world  to  come,  and  tlie 
earth  flees  from  before  the  face  of  the  great  Judge 
upon  his  throne,  and  there  is  no  place  to  be  found 
for  this  temporal  sphere,  that  "time  shall  be  no 
longer." 

Mr.  Russell  advises  us  that  there  is  yet  a  thousand 
years  of  millennial  peace  and  universal  blessing  to 
Adam's  fallen  race  before  the  end.  Let  not  the 
reader  hastily  conclude  that  the  author  of  this  vol- 
ume proposes  to  set  any  time  for  the  culmination 
and  consummation  of  all  earthly  events,  as  many 
others  (including  Pastor  Russell)  have  done.  It 
is  quite  enough  for  finite  man  that  he  become  in- 
formed as  to  the  fact  of  the  end  of  time,  and  make 
preparation  for  eternity. 

"Lo,  wisdom  crieth  in  the  streets, 
In  solemn  tones  of  warning; 
Amid  the  concourse  loud  repeats, 
'The  end  of  time  is  coming.'  " 


CHAPTER  n 


THE  LAST  TIME 

Pastor  Russell  and  others  are  looking  for  another 
dispensation,  or  age  to  come:  in  fact,  he  sajs  Ave  are 
now  in  its  beginning.  I  quote  from  Millennial  Dawn, 
Vol.  3,  p.  129. 

The  "kingdoma  of  this  world,"  even  while  being  crushed 
by  the  Kingdom  of  God,  will  be  quite  ignorant  of  the 
real  cause  of  their  downfall, — until,  in  the  close  of  this 
"day  of  wrath,"  the  eyes  of  their  understanding  shall  open, 
so  that  they  will  see  that  a  new  dispensation  has  dawned, 
and  learn  that  Immanuel  has  taken  to  himself  his  great 
power,  and  has  begun  his  glorious  and  righteous  reign, 
(Bold  face  are  mine.) 

In  his  works,  Russell  adduces  Eph.  2 :  T  in  sup- 
port of  this  age-to-come  theory.  The  scripture 
reads  thus:  "That  in  the  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace  in  his  kind- 
ness toward  us  through  Christ  Jesus."  At  a  mere 
glance  this  may  have  some  appearance  of  referring 
to  a  future  millennial  reign  of  universal  peace  and 
blessing  to  ail  the  families  of  the  earth,  but  it  is  a 
wrong  interpretation  of  the  Divine  Word  to  attempt 
to  apply  this  text  to  some  future  probation  when 
Christ  is  going  to  show  such  exceeding  riches  of 
grace  or  favor,  in  revelation  and  kingdom  power 
on  this  earth.  In  this  text  the  phrase  "ages  to  come" 
can  apply  only  to  the  present  age,  or  dispensation 
of  time,  with  its  gospel  privileges,  and  to  the  world 
to  come,  which  is  a  never-ending  one.  The  "riches 
of  grace"  are  to  be  shown  to  us,  not  to  a  resur- 
rected race  of  unredeemed  sinners.  Mr.  Russell 
15 


16 


Errors  of  Russellism 


would  have  the  world  believe  that  wo  arc  now  just 
entering  a  "new  dispensation,"  and  that  the  Lord  is 
about  to  show  the  "riches  of  grace"  to  all  men, 
including  the  heathen,  as  they  are  resurrected  from 
their  graves.  Let  us  see  if  the  "ages  to  come"  are 
not  now  upon  us,  and  have  been  since  the  first  advent 
of  Christ  into  the  world. 

Remembering  that  it  was  the  "riches  of  his  grace" 
he  was  to  show,  we  turn  to  Col.  1 :  26,  27 — "The 
mystery  which  hath  been  hid  from  ages  and  from 
generations,  but  now  is  made  manifest  to  his  saints: 
TO  WHOM  God  would  make  known  what  is  the  riches 
of  the  glory  of  this  myster}-  among  the  Gentiles ; 
which  is  Christ  in  you,  the  hope  of  glory."  Seeing 
that  we  have  been  partakers  of  the  riches  of  his 
grace  and  glory  throughout  this  dispensation,  and 
that  there  is  no  hint  here  that  the  wicked  dead  are  to 
have  an  oj^portunity  to  obtain  salvation  in  an 
age  to  come,  under  a  speclall}^  arranged  "plan,"  and 
that  it  was  we  to  whom  these  riches  were  to  be 
"shown,"  we  do  not  base  our  hopes  in  a  future  age, 
to  get  right  with  God,  but  in  the  present  age— in 
God's  now,  and  not  in  Millennial  Dawn's  hereafter. 
The  condition  and  final  estate  of  the  heathen,  as 
well  as  of  all  other  men,  will  be  properly  considered 
in  another  chapter. 

We  are  living  in  the  last  age  of  time.  There  will 
indeed  be  an  age,  or  world  to  come,  which  will  never 
end,  but  the  age  to  come  will  not  be  the  dawning  of 
a  new  epoch  and  the  perpetuation  of  this  present 
earth,  but  it  will  be  elsewhere,  in  another  clime,  where 
Christ  "has  gone  to  prepare,"  "in  heaven."  More 
than  eighteen  centuries  ago  John  wrote  that  it  was 


The  Last  Time 


17 


then  the  "last  time."  "Little  children,  it  is  the 
last  time:  and  as  ye  have  heard  that  antichrist  shall 
come,  even  now  are  there  many  antichrists ;  wliereby 
we  know  that  it  is  the  last  time"  (1  John  2:  18). 

The  Greek  word  that  in  this  text  is  translated 
thne  is  in  other  texts  translated  hour  sixty-six 
times ;  time,  ten  times ;  high  time,  once ;  season,  three 
times ;  instant,  once.  Following  is  the  definition  as 
given  in  Greenes  Lexicon:  "A  limited  portion  of  time 
marked  out  by  part  of  a  settled  routine  or  train  of 
circumstances ;  a  season  of  the  year ;  time  of  day ;  an 
hour;  in  New  Testament,  an  eventful  season:  due 
time;  a  destined  period,  hour;  a  short  period;  a 
point  of  time."  Here  are  a  few  instances  of  its  use; 
"His  servant  was  healed  in  that  hour"  (Matt,  8: 
13);  "whole  from  that  hour"  (Matt.  9:22);  "in 
that  hour  what  ye  shall  speak"  (Matt.  10:19); 
"but  of  that  day  and  hour"  (Matt.  24:  36)  ;  "Little 
children,  it  is  the  last  time"  (1  John  2:  18).  Thus, 
we  see  that  it  refers  often  to  a  point  of  time,  to 
an  eventful  season.  "Healed  in  that  hour"  does 
not  imply  that  the  sick  were  a  whole  hour  (sixty 
minutes)  receiving  the  healing,  but  that  at  the  exact 
point  or  instant  corresponding  to  the  time  Christ  re- 
buked, or  spoke  away,  the  disease,  they  were  made 
whole.  The  idea  is  that  the  word  signifies  a  par- 
ticular division  of  the  day;  therefore  the  language 
of  the  inspired  apostle  indicates  that  we  are  now 
living  in  the  last  division  of  the  "day"  of  the  world, 
because  he  said,  "It  is  the  last  time."  If  we  accept 
Green's  definition,  "an  eventful  period,"  then  this 
present  dispensation,  or  age,  (since  the  days  of 
John),  is  the  last  "eventful  period"  this  world  will 


18 


Errors  of  Russellism 


ever  see;  hence  all  these  far-fetched  and  finel}'  spun 
fabrications  about  such  a  notable  age  to  come,  in 
which  there  are  to  be  "eventful"  things  happening, 
is  only  a  fanciful  dream. 

Having  examined  the  testimony  of  the  apostle 
John  with  respect  to  this  "time,"  let  us  hear  the 
words  of  Paul  to  the  Hebrews:  "For  then  must  he 
often  have  suffered  since  thg  foundation  of  the 
world  [kosmos]  :  but  now  once  in  the  end  of  the 
world  [aionon]  hath  he  appeai-ed  to  put  awaj-  sin 
by  the  sacrifice  of  himself"  (Heb.  9:  26).  "End  of 
the  ages";  "completion  of  the  ages,"  Emphatic 
Diaglott.  "End  [or  consumation,  margin]  of  the 
ages,"  American  Standard  Version.  Kosmos — earth, 
material  world.  Aionon — properly,  an  age,  or  epoch. 
Several  ages  have  come  and  gone  since  the  founda- 
tion of  the  world ;  in  the  end,  or  completion,  of  these 
ages,  Christ  appeared — came — to  put  away  sin  by 
the  sacrifice  of  himself.  This  being  true,  there  will 
be  no  other  "time"  after  this — we  are  now  living  in 
the  "consumation  of  the  ages,"  or  end  of  the  world. 

In  addition  to  the  foregoing,  we  cite  the  apostle 
Paul's  words  to  the  Corinthians:  "Now  all  these 
things  happened  unto  them  for  ensamples:  and  they 
are  written  for  our  admonition,  upon  whom  the  ends 
of  the  world  are  come"  (1  Cor.  10:  11).  "The  ends 
of  the  ages,"  American  Standard  Version  and  Em- 
phatic Diaglott.  Then,  the  ends  of  the  ages  meet, 
and  are  come  upon  us  in  this  gospel  dispensation.  It 
is  truly  the  last  hour — the  last  epoch  or  division 
of  time. 


CHAPTER  ni 


THE  DAY  OF  SALVATION 

"And  working  together  with  him  we  entreat  also 
that  ye  receive  not  the  grace  of  God  in  vain  (for  he 
saith,  At  an  acceptable  time  I  hearkened  unto  thee, 
and  in  a  day  of  salvation  did  I  succor  thee:  behold, 
now  is  the  acceptable  time;  behold  now  is  the  day 
of  salvation)"  (2  Cor.  6:  1,  2,  A.  S.  V.). 

Paul  here  quotes  from  Isa.  49:  8,  and  applies  it  di- 
rectly to  this  gospel  age  as  being  God's  time  to  re- 
ceive and  to  save  both  Jews  and  Gentiles — all 
nations  who  will  hear  and  believe  the  gospel.  The 
fact  that  Paul  quotes  and  applies  the  passage  to 
the  people  in  his  day,  settles  the  question  fully.  The 
grace  of  God  had  been  manifested,  and  all  men  Avere 
now  being  warned  not  to  receive  it  in  vain,  that  is, 
not  to  neglect  to  embrace  its  offer  of  mercy.  Though 
Paul  does  not  here  state  in  so  many  words  that  there 
will  be  no  future  probation  for  salvation,  yet  he  does 
affirm  that  now  is  the  acceptable  time;  and  hence 
there  can  be  no  just  reason  for  deferring  or  neg- 
lecting to  become  partakers  of  its  blessings. 

It  must  be  borne  in  mind  that  the  declaration  is 
brimful  of  meaning.  Today  is  the  day  of  salvation. 
The  "day"  referred  to  applies  to,  and  covers,  the 
entire  period  between  Christ's  first  coming  and  the 
end  of  the  world.  Jesus  tasted  death  for  every  man, 
and  so  all  who  will  may  get  saved  now.  Shortly  after 
his  resurrection  the  Lord  appeared  to  his  disciples 
and  gave  them  the  command  to  go  into  all  the  world 
— habitable  earth — and  preach  the  gospel  to  all 
19 


20 


Errors  of  Russellism 


nations  (Matt.  28:18-20;  Mark  16:15-18).  We 

need  no  stronger  proof  that  all  nations  of  the  world 
may  now  have  full  access  to  the  saving  grace  of 
God  according  as  they  shall  hear  the  gospel.  Christ, 
while  on  earth,  invited  all  the  weary,  weak,  and 
heavy-ladened  to  come  to  him  for  rest  (Matt.  11: 
28-30),  and  the  invitation  is  still  extended.  The 
ransom  price,  covering  the  cost  of  the  redemption 
of  all  Adam's  fallen  race,  has  been  paid,  and  whoso- 
ever will  may  come.  And  this  is  not  all:  we  are  ex- 
horted to  give  the  more  earnest  heed  to  the  things 
which  we  now  hear,  lest  at  any  time  they  slip  away ; 
and  the  warning  accompan3'ing  this  exhortation  ap- 
peals to  us  in  the  form  of  the  solemn  question,  "How 
shall  we  escape,  if  we  neglect  so  great  salvation.'*" 
(Heb.  2:1-4).  Will  any  person  escape  who  neg- 
lects to  obey  the  gospel  in  this  "acceptable  time".'' 
Ah,  no,  my  friend ;  we  are  told  that  "they  shall  not 
escape"  (1  Thess.  5:3). 

Referring  to  this  gospel  era,  Mr.  Russell  says: 

Opportunity  to  become  members  of  the  New  Creation  and 
to  participate  in  its  possibilities,  privileges,  blessings,  and 
glories,  was  not  thrown  open  to  the  world  of  mankind  in 
general,  but  merely  to  a  "called  class." — Vol.  VI,  p,  85. 

In  Vol.  I,  p,  195,  he  says,  "All  are  not  called.'* 

He  makes  the  assumption  on  the  ground  that  the 
Lord's  servants  are  meeting  "only  a  few"  of  earth's 
millions.  Listen  to  his  comment  on  the  efforts  of 
evangelical  bodies  toward  the  conversion  of  the 
heathen. 

Though  they  [i.  e.,  evangelical  Christians]  profess  to  be- 
lieve that  the  ignorant  will  be  saved  on  account  of  their 
ignorance,  they  continue  to  send  missionaries  to  the  heathen 


The  Daij  of  Salvation 


21 


at  the  cost  of  thousands  of  valuable  lives  and  millions  of 
money.  If  they  all,  or  even  half  of  them,  would  be  saved 
through  ignorance,  it  is  doing  them  a  positive  injury  to 
send  missionaries  to  teach  them  of  Christ;  for  only  about 
one  in  a  thousand  believes,  when  the  missionaries  do  go  to 
them. — Millennial  Dawn,  Vol.  I,  p.  102. 

Thus  the  millenarian  mocks  at  the  righteous  ef- 
forts of  evangelical  institutions  to  get  the  gospel 
to  the  heathen ;  for,  according  to  his  doctrine,  they 
are  all  to  have  another  chance,  under  more  favorable 
conditions,  during  his  millennium,  when  Satan  is  to 
be  bound,  and  Adamic  sin  and  death  are  to  be  blotted 
out.  But  after  scanning  all  six  volumes  of  his 
"Bible  Studies"  I  found  that  if  all  other  professed 
Christians  were  to  follow  his  example  still  fewer 
heathen,  or  anybody  else,  would  ever  find  the  "pearl  j 
of  great  price."  He  has  much  to  say  about  the 
Lord's  "little  flock,"  but  I  am  fully  persuaded  that 
this  "little  flock,"  "the  bride,  the  Lamb's  wife,"  of 
"called  out"  ones,  are  far  from  being  the  results  of  his 
evangelistic  campaigns,  for  he  seems  to  have  no  mes- 
sage whatever  for  a  sin-stricken  and  disease-smitten 
race,  until  his  millennium  shall  "dawn,"  and  tlien 
they  will  have  an  "opportunity."  I  wonder  what  he 
would  have  done  for  an  audience  if  somebody  had  not 
gone  into  the  world  and  preached  the  gor,])el.  His 
message  is  only  to  the  "little  flock"  (Russellites,  ac- 
cording to  his  doctrine).  He  claims  that  those  who  be- 
lieve his  prophecies  are  the  "elect,"  and  the  partici- 
pants in  the  "high  calling,"  while  all  others  of  the 
present  time,  because  of  their  ignorance( and 
blindness,  either  wholly  or  in  part,  are  going  to  miss 
the  goal  for  which  they  are  striving. 


22 


Errors  of  Russellism 


Here  is  some  of  Pastor  Russell's  gospel  (  ?)  : 

While  it  is  still  true  that  "darkness  covers  the  earth 
and  gross  darkness  the  people,"  the  world  is  not  always  to 
remain  in  this  condition.  We  [that  is,  he  and  his  followers] 
are  assured  that  "the  morning  cometh."  (Isa.  21:12).  As 
now  God  causes  the  natural  sun  to  shine  upon  the  just  and 
the  unjust,  so  the  Sun  of  Eighteousness  will,  in  the  millen- 
nial day,  shine  for  the  benefit  of  all  the  world,  and  "bring 
to  light  the  hidden  things  of  darkness."  (1  Cor.  4:5.)  It 
will  dispel  the  noxious  vapors  of  evil,  and  bring  life,  health, 
peace  and  joy. — Vol.  I.  p.  21. 

Russell  paints  a  beautiful  millennial  pen-pictui-e, 
wliich  to  some  may  look  fascinating;  but  the  thvmder 
tones  of  eternal  judgment  and  the  rolling  flames  of 
God's  awful  wrath  will  cliange  the  aspect  of  the 
scene  before  his  prophecy  shall  reach  its  fulfihnent. 

Since  I  am  writing  on  the  subject  of  God's  ''day 
of  salvation,"  I  shall  refer  again  to  the  Pastor's  re- 
marks on  this  point. 

The  close  of  this  call,  or  "day  of  salvation,"  or  "accep- 
table time"  will  come  no  less  certainly  than  it  began.  A 
definite,  positive  number  were  ordained  of  God  to  constitute 
the  New  Creation,  and  so  soon  as  that  number  shall  be  com- 
pleted the  work  of  this  Gospel  age  will  be  finished.  We 
might  observe  also  that  as  soon  as  the  proper  number  shall 
have  been  eaUed,  the  call  itself  must  cease;  because  it  would 
not  be  consistent  for  God  to  call  even  one  individual  more 

than  he  had  predestinated  The  Scriptures  hold  out  the 

thought  that  for  this  limited,  elect  number  of  the  Royal 
Priesthood  a  crown  apiece  has  been  provided;  and  that  as 
each  accepts  the  Lord's  call  and  makes  his  consecration 
under  it,  one  of  the  crowns  is  set  apart  for  him.  It  is  not, 
therefore,  proper  to  suppose  that  the  Lord  would  call  any 
one  who,  on  presenting  himself  and  accepting  the  call, 
would  need  to  be  informed  that  no  crown  could  be  appor- 
tioned to  him  yet,  but  that  he  must  wait  until  some  one 
who  would  prove  unfaithful  should  forfeit  his  claim. — The 
New  Creation  (Vol.  VI),  pp.  94,  95. 


Day  of  Salvation 


23 


Again,  he  says: 

To  our  understanding  the  general  call  to  this  jointieir- 
ship  with  our  Eedeemer  as  members  of  the  New  Creation 
of  God,  ceased  in  1881  No  necessity  has  existed  for  any- 
general  call  since  1881. — ^Vol.  VI,  p.  95. 

Of  course,  he  further  informs  us  that  "they  are 
admitted  on  application"  since  then ;  for,  according 
to  his  g-uessing,  some  "twenty  or  thirty  thousand" 
will  backslide  and  lose  their  crowns,  and  so  the  more 
recent  applicants,  who  have  been  "admitted"  on  pro- 
bation, will  not  be  disappointed.  These  and  many 
others,  are  the  meandering  dreams  of  the  pastor. 
His  "day  of  salvation"  is  over.  The  "high  calling" 
ceased  years  ago,  and  the  rest  of  us  are  found  to 
be  "false  apostles."  But  unless  we  had  studied 
Russell's  Millennial  Dawn,  we  should  never  have 
known  the  "day"  Imd  "closed." 

As  a  matter  of  fact,  "day  of  salvation"  implies 
"day  of  God's  saving  grace,"  without  which  none  can 
be  saved.  If  there  has  been  no  "call"  to  salvation 
that  is,  no  "high  call,"  since  1881,  then  the  evangeli- 
cal phase  of  the  church  of  God  ceased  as  many  years 
ago,  and  the  thousands  who  have  been  born  into  the 
kingdom  since  then  may  not  receive  their  crown:  for 
only  an  "exact,"  "fixed,"  and  "predestinated"  few 
are  "chosen,"  and  heavenly  croAvns  are  scarce.  Not 
a  single  person  too  many  can  be  admitted,  for  this 
would  spoil  Elder  Russell's  theory.  But  the  Book 
of  heaven  assures  us  that  "now  is  the  day  of  salva- 
tion, now  is  the  acceptable  time";  and  no  hint  is 
made  about  the  danger  of  having  more  souls  in  the 
heavenly  mansions  than  there  will  be  room  to  ac- 
commodate.   The  inspired  apostle  has  given  us  the 


24 


Errors  of  Russellism 


thrilling  words,  "God  is  no  respecter  of  persons :  but 
in  every  nation  he  that  feareth  him,  and  worketh 
righteousness,  is  accepted  with  him."  This  holds 
good  until  the  day  of  salvation  closes,  after  which 
hour  no  others  can  be  saved. 

Since  now  is  God's  time  to  save,  now  should  be 
man's  time  to  accept  salvation.  Those  who  refuse, 
Russell  admits,  wiU  miss  their  opportunity  of  being 
a  part  of  the  Bride,  the  "kingdom  class"  and  of  shar- 
ing in  the  "high  calling."  But  we  shall  show  that 
there  is  only  one  "calling,"  and  that  tliis  "calling** 
is  made  on  tliis  side  of  the  grave. 


CHAPTER  IV 


WILL  DEATH  END  ALL? 

For  the  sake  of  our  eternal  interests,  we  should 
all  know  whether  an  opportunity  of  getting  saved 
will  be  offered  to  man  after  death.  Following  is 
Pastor  Russell's  opinion: 

The  prevailing  opinion  is  that  death  ends  all  probation; 
but  there  is  no  scripture  which  so  teaches." — The  Divine 
Plan  of  the  Ages,  p.  105. 

Of  course,  he  thinks  the  "ignorant"  masses  who 
have  died  without  Christ  must  have  another  chance; 
but  he  does  not  stop  with  a  plea  for  the  Christless 
heathen;  he  wants  the  wicked  emperor  Nero,  who 
persecuted  the  saints  to  the  death  (  see  Fox's  Book  of 
Martyrs),  to  have  another  chance.  (Scries  VI,  pp. 
717,  718). 

If  death  does  not  end  probation,  then  certainly 
men  will  have  another  chance  to  obtain  salvation; 
but  nowhere  between  the  lids  of  the  Holy  Bible  can 
we  find  a  single  passage  that  states  in  so  many  words 
that  death  does  not  end  the  probation  of  man,  or 
that  he  will  have  another  chance.  The  Word  of  God 
declares  that  "it  is  appointed  unto  men  once  to  die, 
but  after  this  [that  is,  after  death],  the  judgment" 
(Heb.  9:27).  In  the  foregoing  text  the  word 
*' judgment"  implies  an3'thing  but  a  new  opportunity 
to  obtain  eternal  life.  Judgment  is  for  the  purpose 
of  dealing  with  the  human  race  according  to  what 
they  have  done,  not  for  what  they  may  do  during 
the  millennium.  Such  is  the  idea  of  the  judgment  in 
every  text  in  the  New  Testament  where  the  subject 
is  mentioned.  Mr.  Russell  frequently  calls  this  the 
25 


26 


Errors  of  Russellism 


gospel  age.  Throughout  his  Studies  in  the  Scrip- 
tures he  implies  that  the  ushering  in  of  the  millen- 
nium closes  this  "gospel  age,"  and  that  the  "call"  to 
become  "new  creatures"  ceased  in  1881 ;  that  the 
kingdom  of  God  was  set  up  in  power  in  1878,  and 
that  an  undefined  "law"  which  he  terms  "the  new 
covenant"  will  be  in  force  during  the  millennial  age ; 
that  instead  of  Christ  calling  men  to  follow  him  he 
will  "command"  the  nations  and  rule  them  vnth  a 
"rod  of  iron"  (Series  VI,  p.  93,  et  al.).  If  the 
gospel  age  has  closed,  how  can  men  get  saved?  The 
apostle  informs  us  that  'the  gospel  of  christ  is  the 
power  of  God  unto  salvation  to  every  one  that  be- 
lieveth;  to  the  Jew  first,  and  also  to  the  Greek.' 
(Rom.  1: 16,  17)  ;  and  it  is  foolish  to  suppose  that 
the  opportunity  to  be  saved  could  possibly  extend  be- 
yond the  limits  of  the  gospel  age;  for  when  the 
gospel  ceases,  its  era  closes  simultaneously,  as  a 
natural  consequence.  Thus  seen,  Russell's  is  a  mil- 
lennium without  a  gospel  and  hence  an  age  without 
a  means  of  salvation. 

In  Luke  16:  19-31  we  have  a  plain  description  of 
the  realities  of  the  future  just  behind  the  veil  that 
obscures  the  "great  beyond"  from  mortal  vision. 
Whatever  this  narrative  may  be  called,  the  Lord  has 
told  us  that  two  different  earthly  characters  lived 
and  died,  and  plainly  gives  their  respective  states 
after  death.  In  order  to  evade  the  truth.  Elder 
Russell  has  either  patterned  after  some  one  else's 
invention  or  sought  out  for  himself  an  "explanation" 
of  this  "exaggerated  hyperbolical  parable,"  as  he 
calls  it.  He  tells  us  that  the  rich  man  represents  the 
Jews,  especially  two  tribes,  and  that  Lazarus  stands 


Will  Death  End  All? 


27 


for  the  Gentiles.  Of  course.  Dives  could  represent 
only  two  tribes  of  the  Jews,  for  he  had  five  brethren 
(the  other  ten  tribes),  which  were  left  behind.  But 
Mr.  Russell's  dilemma  is  this:  Neither  he  nor  any 
one  else  can  tell  us  where  the  "ten  lost  tribes"  are. 
If  two  tribes  are  "lost"  in  "Hades,"  which  he  says 
is  among  the  nations  of  the  world,  then  where  are 
the  rich  man's  brethren?  If  the  rich  man  was  a  Jew, 
and  represented  two  tribes,  then  since  his  five  breth- 
ren were  back  at  his  father's  house,  we  should  be  able 
to  locate  them.  But  I  suppose  that  it  would  re- 
quire one  from  the  glory-world  to  find  them — they 
are  all  "lost"  among  the  nations.  But  Mr.  Russell 
informs  us  that  the  Jews  are  going  to  return  to  Je- 
rusalem and  Palestine  right  away,  as  God's  favor 
is  now  returning  to  them  (see  Series  2,  pp  217,  218), 
and  that  they  are  to  gain  national  independence 
(Series  2,  p.  93). 

But  how  the  Pastor  is  going  to  harmonize  his 
theory  of  the  rich  man  and  Lazarus  with  his  proph- 
ecy concerning  the  Jews,  I  can  not  comprehend. 
Abraham  told  Dives  in  hell  that  between  them  was  a 
"great  gulf  fixed,"  so  that  none  could  pass  either 
way ;  yet  Mr.  Russell  insists  that  the  rich  man  is 
going  to  make  his  escape  soon.  (We  shall  deal  with 
this  phase  of  the  subject  in  another  chapter.)  The 
fact  is  that  b}'  this  narrative  the  Savior  means  to 
teach  fallen  humanity  that  if  a  man  dies  unprepared 
he  can  not,  after  death,  escape  punishment.  There 
will  be  no  probation  beyond  the  grave.  So  far  as 
destiny  is  concerned,  the  Bible  most  emphatically  de- 
clares that  "it  is  appointed  unto  man  once  to  die, 
but  after  tliis  the  judgment." 


28 


Errors  of  Russellism 


The  thief,  in  his  dying  hour,  felt  that  he  must 
find  favor  with  Christ,  and  that  the  short  time  that 
he  hung  on  the  cross  would  end  his  probation. 

Following  are  some  extracts  taken  from  Dying 
Testimonies  of  Saved  (nid  Unsaved,  by  Mr.  S.  B. 
Shaw. 

An  unsaved  young  man  in  Vermont  died  raving 
with  these  words  on  his  lips :  "I'm  going  to  hell ;  I'm 
lost,  lost,  lost !  I  can't  die  so !  I  can't,  I  can't ! 
Mother  'tis  awful  to  go  to  hell  this  way!"  (p.  296). 
Another  cried  with  an  awful  wail,  "Too  late,  too  late, 
too  late!"  as  he  died  and  went  into  eternity  (p.  267). 
A  young  lady  in  Georgia,  on  her  death-bed,  gave  this 
testimony  of  warning,  and  of  her  soul's  agony:  "Do 
not  follow  my  ungodly  example;  do  not  do  as  I  have 
done;  do  not  enjoy  or  indulge  in  the  hellish  pleasures 
of  this  world.  Oh,  if  I  had  heeded  the  warnings  of 
my  friend  L — ,  who  lived  a  holy  and  devoted  life!* 
Then  she  said:  "Oh,  the  devil  is  coming  to  drag 
my  soul  down  to  hell !  Don't  live  in  pleasure  and 
be  found  wanting,  but  live  in  Christ  complete  and 
wanting  nothing.  I  am  lost,  lost  forever !  Oh,  lost, 
lost,  lost!"  (p.  261). 

"A  missionary  of  New  York  City  relates  the  sad 
experience  of  a  dying  woman,  the  wife  of  a  wealthy 
man,  who,  when  told  by  her  physician  that  she  could 
not  live  an  hour  longer,  exclaimed  with  great  con- 
sternation, 'If  I  can  not  live  an  hour  longer,  I  am 
lost.  I  haA'e  sold  my  soul  for  dress !  Pray  for  me, 
oh,  pray  for  me !  All  who  can  pray,  do  pray !'  Utter- 
ing these  words,  the  damp  of  death  came  over  her 
and  her  voice  was  silenced  forever"  (p.  227). 

The  last  words  of  Edward  Gibbon,  the  noted  in- 


Wm  Death  End  All? 


29 


fidel  writer,  were:  "All  is  now  lost;  finally,  irrecov- 
erably lost.  All  is  dark  and  doubtful"  (p.  215). 
Edward  Gibbon  wrote  The  Decline  and  Fall  of  the 
Roman  Empire,  consisting  of  six  volumes,  a  masterly 
production  in  English  literature.  He  gained  worldly 
honor  and  fame,  but  lost  his  soul. 

One  man  in  his  last  moments  looked  his  wife  in  the 
face  and  exclaimed,  "O  Martha,  INIartha,  you  have 
sealed  my  everlasting  damnation  !"  and  died  (p.  206). 

One  more  testimony  will  suffice  for  this  chapter. 
In  Michigan  was  a  man  who  had  hated  the  cause  of 
Christ  and  spurned  the  mercies  of  God.  As  he  was 
nearing  the  shores  of  eternity,  his  wife  tried  to  con- 
sole him  with  the  words,  "Be  not  afraid."  "With 
a  look  of  despair,  he  said,  'I  see  a  great  high  wall 
rising  around  me,  and  am  finding  out  at  last,  when 
it  is  too  late,  that  it  is  easier  to  get  into  hell  than  it 
will  be  to  get  out,'  and  in  a  few  moments  his  spirit 
had  departed  from  this  world  to  receive  its  reward" 
(p.  74). 

'Hiere  are,  perhaps,  those  who  do  not  wish  to  rely 
upon  the  testimonies  of  the  dying;  but  it  is  a  stu- 
pendous fact  that  the  soul  is  on  probation  here  and 
that  death  seals  its  doom.  It  is  possible  that  a  per- 
son may  remain  in  doubt  or  deception  up  until  the 
hour  of  death,  but  in  the  Bible  there  is  little  or  no 
evidence  to  support  this  idea;  and  it  is  highly  proba- 
ble that  the  veil  which  hangs  "just  at  the  end  of  the 
way,"  obscuring  the  eternal  future  to  mortal  vision, 
has  been  lifted  in  thousands  of  instances,  and  that 
people  saw  and  knew  their  future  state.  Of  all 
classes,  dying  persons  are  the  least  apt  to  utter 
falsehoods;  so  we  insist  that  death  ends  probation. 


30 


Errors  of  Russellism 


I  know  of  no  instance  on  record  of  a  wicked  person's 
dying  with  bright  and  pleasant  smiles  on  his  face, 
and  with  words  of  millennial  hopes  on  his  lips.  O 
soul,  beware! 

"Time  moves  on  with  solemn  footsteps, 

As  it  Bears  the  final  shore; 
Fast  the  sun  of  earth  is  sinking, 

Soon  our  world  shall  be  no  more. 
The  sixth  trumpet  now  is  sounding, 

To  prepare  the  holy  bride — 
Many  on  the  golden  altar, 

'Purified,  made  white  and  tried.' 

"Lo!  the  angel  now  is  standing 

On  the  sea  and  on  the  land; 
How  his  voice  the  air  is  rending. 

As  to  God  he  lifts  his  hand! 
What  an  awful,  awful  message! 

Help  us.  Lord,  this  truth  to  see: 
When  the  seventh  trumpet  thunders, 

Then  shall  time  no  longer  be. 

"While  false  prophets  are  confiding 

In  a  foolish,  erring  dream 
Of  millennial  enjoyments. 

They  neglect  the  cleansing  stream. 
O  poor  sinner,  don't  believe  them, 

There  will  be  no  age  to  come; 
If  in  life  you  find  not  Jesus, 

Death  will  seal  your  awful  doom." 


CHAPTER  V 


DEATH  AND  THE  FUTURE  STATE 

What  Is  the  Soul? 

In  Gen.  2 : 7  we  read :  "And  Jehovah  God  formed 
man  of  the  dust  of  the  ground,  and  breathed  into  his 
nostrils  the  breath  of  lif*;  and  man  became  a  living 
soul." 

We  shall  first  hear  Mr.  Russell  on  this  subject. 
In  his  Studies  in  the  Scriptures,  Vol.  V,  p.  308,  he 
says : 

The  Scriptures  recognize  man  as  composed  of  two  elements, 
body  and  spirit.  These  two  produce  soul,  sentient  being, 
intelligence,  the  man  himself,  the  being,  or  soul.    The  term 

"body"  applies  merely  to  the  physical  organism  

The  spirit  of  life  is  not  the  man;  although  there  could 
be  no  manhood  without  the  spirit  of  life.  The  word 
"spirit"  is,  in  the  Old  Testemant  Scriptures,  from  the 
Hebrew  word  ruach.  Its  signification  primarily  is  breatb; 
and  hence  we  have  the  expression  "breath  of  life,"  or 
"spirit  of  life,"  because  the  spark  of  life  once  started  is 
supported  by  breathing. 

Again  he  says: 

Man's  superiority  over  the  beast,  according  to  the  ac- 
count given  in  Genesis";  consists  not  in  his  having  a  different 
kind  of  breath  or  spirit,  but  in  his  having  a  higher  form, 
a  superior  body,  a  finer  organism. — Studies  in  the  Scriptures, 
Vol.  V,  p.  310. 

Other  citations  could  be  made  from  his  Studies, 
but  they  are  not  necessary  here.  Elsewhere  he  calls 
the  spirit,  "mind";  "a  principle  or  power,  like  elec- 
tricity"; he  says  "it  has  no  thought,  no  feeling." — 
Vol.  \,  p.  341,  etc. 

But  so  soon  as  the  spark  of  life  is  gone,  soul  or  being  has 
ceased,  and  all  power  to  think,  feel  and  propagate  has 
ceased. — Ibid.,  p.  342. 

31 


32 


Errors  of  Russellism 


Admitting  that  the  Hebrew  word  for  "spirit"  is 
ruach  and  that  it  is  sometimes  translated  "wind" 
and  "breath"  does  not  prove  what  Russell  tries  to 
prove ;  namely,  that  man  does  not  possess  an  "inner" 
hidden  intelligence,  a  spirit  being,  an  "inward  man," 
possessed  of  all  tli€  faculties  of  a  real  man. 

At  Athens  Paul's  "spirit  was  stirred  in  him.  when 
he  saw  the  city  wholly  given  to  idolatry."  Do  the 
beasts  ever, get  "stirred"  about  such  things.''  I  wonder 
if  Russell's  "spirit"  is  much  "stirred"  about  the 
present  condition  of  the  heathen.^  Paul's  was.  None 
of  Russell's  messages  are  addressed  to  the  heathen ; 
anyway,  his  works  could  do  them  no  good  for  they 
do  not  point  out  to  sinners  the  conditions  to  get 
saved.  Not  a  single  chapter,  or  portion  of  one,  in 
all  six  of  the  "series"  is  addressed  to  or  contains 
definite  instructions  to  the  unsaved  millions  of  earth, 
yet  he  has  millions  of  copies  circulated  in  several 
different  languages.  His  writings  are,  so  far  as  I 
have  seen,  wholly  unevangelical.  He  has  labored 
hard,  and  continues  to  labor  hard,  to  put  out  the 
flames  of  hell,  instead  of  trying  to  get  the  people 
saved  and  delivered  from  its  eternal  doom. 

If  the  "spirit  of  man"  is  an  unintelligent,  unthink- 
ing principle,  merely  breath,  or  wind,  how  is  it 
that  it  got  stirred  in  Paul  because  of  idolatrous 
Athens.''  Mere  breath  could  have  no  such  feelings. 
That  man  breathes  the  same  kind  of  air  as  the 
beasts  breathe  we  all  know;  but  that  he  does  not 
breathe  a  higher  sometliing  we  emphatically  deny. 
"But  there  is  a  spirit  in  man:  and  the  inspiration  of 
the  Almighty  giveth  them  understanding"  (Job  32: 
8).     In  the  American  Standard  Version  we  read 


Death  and  the  Future  State 


33 


"breath  of  the  Almighty"  instead  of  "inspiration  of 
the  Almighty."  Does  God  breathe  the  air  to  live? 
If  not,  then  there  is  in  man  a  "breath,"  or  "spirit," 
that  is  capable  of  having  affinity  with  the  "breath" 
of  Almighty  God.  To  say  that  this  spirit  is  only  a 
"principle,"  with  no  power  of  "thought,"  etc.,  is 
foil}'.  "But  though  our  outward  man  perish,  yet  the 
inward  man  is  renewed  day  by  day"  (2  Cor.  4:  16). 
It  is  the  height  of  foolishness  to  talk  of  renewing  a 
man's  "breath"  while  his  body  is  decaying.  Then, 
too,  it  would  be  an  exaggeration  to  call  the  mere 
"breath,"  or  "spark  of  life,"  an  "inward  man."  The 
Bible  contains  no  such  inconsistencies. 

What  Is  Death? 

"And  it  came  to  pass,  as  her  soul  was  departing 
(for  she  [Rachel]  died)"  (Gen.  35:  18).  "The  body 
without  the  spirit  is  dead"  (Jas.  2:  26).  According 
to  these  two  texts,  death,  i.  e.,  physical  death,  takes 
place  when  the  soul  departs,  or  when  the  spirit 
leaves  the  body. 

Mr.  Russell  says: 

As  the  natural  sleep,  if  sound,  implies  total  unconscious- 
ness, so  with  death,  the  figurative  sleep; — it  is  a  period  of 
absolute  unconsciousness — more  than  that,  it  is  a  jjeriod  of 
absolute  non-existence,  except  as  preserved  in  the  Father's 
purpose  and  power. — Series  V,  p.  329. 

ElscAvhere  (p.  341)  Pastor  Russell  asks: 

Does  the  breath  or  spirit  of  life  die?  Surely  not;  it 
never  had  sentient  being,  it  is  a  principle  or  power,  like 
electricity;  it  has  no  thought,  no  feeling;  it  could  not  die. 

Does  the  body  die?    We  answer.  No  What,  then,  dies? 

We  answer  that  it  is  the  soul  that  dies, — the  sentient  being 
ceases. 


34 


Errors  of  Russellism 


Elder  Russell  says  that  death  is  a  state  of  "abso- 
lute unconsciousness,"  and  more,  a  state  of  "absolute 
non-existence."  It  is  the  "soul"  that  dies,  he  says. 
He  proceeds  to  argue  that  the  "soul"  is  the  sentient 
being,  existing  only  when  the  "spirit"  or  "breath" 
of  life  animates  the  body.  Thus  seen,  there  can 
be  no  soul  after  the  breath  leaves  a  man.  If  this 
theory  be  cori'ect,  it  ought  to  be  found  in  harmony 
with  the  Bible.  Let  us  notice  just  a  few  texts.  "Fear 
not  them  which  kill  the  body,  but  are  not  able  to  kill 
the  soul"  (Matt.  11:28).  In  this  text  the  Lord 
warns  his  disciples  of  a  future  punishment,  if  they 
should  fall  away.  Soul  and  body  here  are  distin- 
guishable. Russell,  as  M^e  have  already  noticed, 
says  it  is  the  soul  that  dies,  not  the  body.  He  dif- 
fers diametrically  from  Christ  who  says  it  is  the 
body  that  can  be  killed  (and  certainly  if  killed,  it 
dies),  and  that  the  soul  can  not  be  killed.  If  the 
soul  dies  when  the  body  becomes  inanimate  by  murder 
or  otherwise,  then  it  is  killed  as  truthfully  as  is  the 
body.  Then  again,  according  to  this  doctrine  there 
is  no  hannony ;  and  the  Savior  should  have  said,  "But 
fear  him  who  is  able  to  destroy  both  spirit  or  breath 
or  mind  and  body  in  hell."  But  he  did  not,  hence 
"soul"  in  this  text  is;  first,  a  part  of  man  that  can 
not  be  killed — does  not  die  when  the  body  dies ;  and 
secondly,  is  therefore  the  conscious  entity  of  man, 
after  death.    This  fact  we  shall  proceed  to  show. 

What  is  death?  It  is  the  separation  of  "body  and 
spirit,"  or  "soul  and  body."  That  in  many  instances 
the  word  translated  '*soul"  refers  to  the  being 
of  man  as  he  exists  here  we  know  but  to  confine 
it  to  this  limited  meaning  does   violence  to  the 


Death  and  the  Future  State 


35 


Scriptures,  and  leaves  man  as  a  beast,  in  composition 
or  organism,  without  an  "inward  man,"  the  image  or 
likeness  of  his  Maker.  Stephen  said  in  his  djang 
moments,  "Lord  Jesus  receive  my  spirit."  Just 
previously  he  had  testified  to  seeing  heaven  opened 
and  Jesus  standing  on  the  right  hand  of  God.  The 
physical  eyes  of  man  can  not  and  do  not  witness  such 
scenes.  Visions  of  spirit  beings  and  heavenly  things 
are  actually  seen  only  with  the  soul,  or  "inward 
man";  and  then  usually  in  the  dying  hour.  We 
have  witnessed  the  death  of  some  persons  who,  just 
as  they  Avere  about  to  lose  earthly  consciousness, 
have  in  rapture  made  such  exclamations  as  the 
following:  "See,  the  angels  have  come  for  me";  "I 
see  heaven,  and  it  is  the  most  beautiful  place" ; 
"There  is  mother" ;  "I  see  Jesus,  and  I  am  going 
with  him."  Angels  have  been  seen  in  many  a  sick- 
room, and  in  the  "night  visions." 

"It  is  not  expedient  for  me  doubtless  to  glory. 
I  will  come  to  visions  and  revelations  of  the  Lord. 
I  knew  a  man  in  Christ  above  fourteen  years  ago, 
(whether  in  the  body,  I  can  not  tell;  or  whether  out 
of  the  body,  I  can  not  toll:  God  knoweth;)  such  an 
one  caught  up  to  the  third  heaven.  And  I  know 
such  a  man,  (whether  in  the  body,  or  out  of  the  body, 
I  can  not  tell:  God  knoweth;)  how  that  he  was 
caught  up  into  paradise,  and  heard  unspeakable 
words,  which  it  is  not  lawful  for  a  man  to  utter" 
(2  Cor.  12:1-4?).  Here  Paul  speaks  about  a  man 
being  "caught  up  to  the  third  heaven,"  Avhich  he 
identifies  Avith  "paradise."  He  does  not  say  that 
this  man  he  "knew"  was  he  himself,  but  most  likely 
it  was,  as  he  is  writing  about  It  is  o:£'«  visions  and 


36 


Errors  of  RusscUism 


revelations  from  the  Lord.  He  does  not  say  that 
this  vision  or  revelation  was  seen  at  any  definite 
place,  nor  does  he  give  any  other  data,  except  that 
he  "knew  a  man,"  and  that  this  event  occurred 
"about  fourteen  years  ago."  The  Corinthian  epistle 
was  written  about  A.  D.  60.  Counting  back  fourteen 
years  we  find  that  Paul  was  at  Lystra,  and  that  he 
was  stoned  there  that  very  year,  and  dragged  out  of 
the  city  for  dead  (see  Acts  14).  Howbeit,  as  the 
disciples  stood  round  about  him  (doubtless  praying) 
he  rose  up.  From  these  statements  we  conclude  that 
it  is  highly  probable  that  Paul  himself  was  the 
man  he  "knew,"  who  had  been  "caught  up  to  para- 
dise," and  that  this  "catching  up"  happened  at  the 
time  he  was  stoned  and  thotight  by  the  Jcm's  to  be 
dead.  There  is  one  thing  tlic  apostle  was  uncertain 
about,  and  that  was  whether  he  was  "in  the  body" 
or  "out  of"  it.  Therefoi-e  he  was  not  a  Sadducco 
nor  a  soul-sleepcr ;  for  neither  of  them  believes  that 
man  has  a  spirit  being,  a  conscious,  living  entity, 
within  tl)e  body.  Paul  implies  his  belief  in  the  pos- 
sibility of  a  man's  being  "caught  up  to  heaven,"  or 
"paradise,"  when  lie  leaves  the  body,  and  that  his 
spiritual  vision  is  as  good  in  paradise,  or  heaven, 
after  he  leaves  the  body,  as  before. 

If  a  man  knows  nothing — can  not  think  or  feel 
or  see ;  if  he  ceases  to  be — goes  into  a  state  of 
"absolute  non-existence"  at  death;  then  why  did  not 
Paul  tell  us  that  the  man  who  saw  visions  and  revela- 
tions was  in  the  body,  and  not  leave  us  open  to 
accept  the  probable  fact  that  he  was  really  dead  for 
a  space,  as  the  narrative  may  imply?  Mr.  Russell 
tells  us  that  Paul's  "unspeakable"  and  "unlawful" 


Death  and  the  Future  State 


37 


utterances  were  visions  and  revelations  of  the  mil- 
lennium. The  Pastor  has  wonderful  penetrating 
powers  in  his  prophetical  ^asions;  he  sees  "millen- 
nium" in  every  thing,  whether  Saint  Paul  or  anybody 
else  does  or  not. 

But  the  apostle's  revelations  from  the  Lord  seem 
to  be  opposite  to  those  of  Pastor  Russell's ;  for  Paul 
speaks  of  death  on  this  wise.  "Therefore  we  are  al- 
waA  S  confident,  knowing  that,  whilst  we  are  at  home 
in  the  body,  we  are  absent  from  the  Lord:  (for  we 
walk  by  faith,  not  by  sight:)  we  are  confident,  I 
say,  and  willing  rather  to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord"  (2  Cor.  5:6-8). 
Again,  "For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
But  if  to  live  in  the  flesh, — if  this  shall  bring  fruit 
from  my  work,  then  what  I  shall  choose  I  know  not. 
But  I  am  in  a  strait  betwixt  the  two,  having  the  de- 
sii'e  to  depart  and  be  with  Christ ;  for  it  is  very  far 
better:  yet  to  abide  in  the  flesh  is  more  needful  for 
your  sake"  (Phil.  1:21-24.). 

After  quoting  the  above  passage  from  the  Em- 
phatic Diaglott,  also  the  footnote  by  the  translator. 
Elder  Russell  comments  as  follows: 

An  examination  of  the  Greek  word  analusal  [translated 
"depart"  in  the  text  quoted  above]  shows  that  it  is  used 
in  Greek  litciature  by  Plato  in  both  ways — as  signifying 
sometimes  depart,  and  sometimes  return;  but  the  word  oc- 
curs ouly  twice  in  the  New  Testament,  here  and  in  Luke 
12:36.  In  the  latter  instance,  as  stated  above,  it  is  rendered 
"return,"  and  manifestly  could  not  be  otherwise  rendered 
and  preserve  the  sense.  In  the  case  we  ore  discussing 
(Phil.  1:  23),  we  hold  that  it  should  be  rendered  "return" 
for  that  very  simple  reason  that,  even  when  used  to  signify 
depart,  it  must  carry  with  it  the  thought  of  depart  again — 
to  depart  to  a  place  wliere  one  had  previously  been.  The 
Greek  prefix  ana  in  analu:ai  signifies  again  as  our  prefix  re 


38 


Errors  of  Russellism 


in  re-turn  signifies  again.  Hence,  if  rendered  de-part,  we 
would  be  obliged  to  add  the  thought  re-depart  or  depart 
again.  And  this  would  spoil  the  matter  as  related  to  St. 
Paul;  for  he  had  never  been  with  Christ  in  glory,  and,  hence, 
could  not  "depart  again"  to  be  there  with  Christ.  But 
when  we  translate  analusal  "re-turning,"  and  apply  it  to 
our  Lord,  every  difficulty  seems  to  be  removed. — tttudies  in 
the  Scriptures,  Series  VI,  p.  671. 

Thus  we  see  to  what  means  and  reasoning  Mr. 
Russell  will  resort  in  order  to  do  away  with  the  idea 
that  man  possesses  a  conscious  inner  Ijeing  that  lives 
after  the  body  dies.  He  assumes  more  than  the 
translators  of  the  Revised  Version.  They  rendered 
the  word  "analusai"  "depart,"  for  the  reason  that 
they  desired  to  preserve  the  sense,  and  not  to  bolster 
up  a  Tw-soul  heresy.  The  context  shows  that  Paul 
had  in  mind  the  thought  of  dying — not  the  coming 
of  the  Lord.  He  plainly  says,  "To  live  is  Christ, 
and  to  die  is  gain."  Then  he  speaks  of  "living  in 
the  flesh,"  a  statement  that  carries  with  it  the 
thought  that  a  man  could  live  out  of  the  flesh  as  well 
as  in  it.  But  Paul  does  not  stop  here.  "I  have  a 
desire  to  depart  and  be  with  Christ;  for  it  is  very 
far  better:  yet  to  abide  in  the  flesh  is  more  needful 
for  your  sake."  Think  a  moment  how  far-fetched 
is  Pastor  Russell's  argument.  That  any  one  would 
attempt  to  convert  this  plain  statement  of  Paul's 
into  such  an  absurdity  seems  almost  incredible.  But 
the  fabricated  no-soul  doctrine  was  in  such  inunincnt 
danger  of  destruction  that  sometliing  had  to  be  fixed 
up.  What  would  a  man  "gain"  at  death  if  he  be- 
came non-existent  for  perhaps  thousands  of  years, 
as  it  would  have  been  with  Paul.''  At  best,  the 
"gain"  could  not  have  been  realized  until  the  resur- 


Death  arid  the  Future  State 


39 


rection,  and  so  he  might  as  well  not  have  discussed 
his  "gain"  in  dying,  but  have  referred  to  it  under 
the  topic  of  the  resurrection.  Furthermore,  if  a 
man  goes  into  "oblivion,"  or  "non-existence,"  he 
hardly  goes  to  be  "with  Christ";  neither  is  it  "very 
far  better"  to  go  into  a  state  of  "absolute  non- 
existence" than  it  is  to  "live  in  the  flesh"  according 
to  the  Word  of  God. 

But  we  shall  look  at  the  Greek  word  analusai, 
which  Elder  Russell  wants  to  read  return  and  then 
tries  to  apply  it  to  the  Lord's  coming  instead  of 
to  Paul's  departing.  In  Green's  Greek  Lexicon  we 
have  tiie  following:  "Analusis,  dissolution;  departure, 
death,  2  Tim.  4:6:  from  analusai,  to  loose,  dissolve; 
to  loose  in  order  to  departure,  depart,  Luke  12 :  36 ; 
irom  life,  Phil.  1:23.  The  reader  will  remember 
that  Elder  Russell  tried  to  prop  up  liis  heresy  by 
saying  that  ana  in  analusai  meant  "to  turn  back 
again,  having  the  same  meaning  as  re  in  return ; 
but  I  have  looked  up  its  meaning  and  insert  it  here. 
"Ana,  used  in  the  New  Testament  only  in  certain 
forms.  Ana  meros,  in  turn ;  ana  meson,  through  the 
midst;  .  .  .  In  composition,  step  by  step,  up,  back, 
again."  Lusis  in  the  Greek  means  "a  loosing;  in 
New  Testament  a  release  from  the  marriage  bond, 
a  divorce."  From  the  foregoing  it  is  easily  seen  that 
analusai  may  properly  be  rendered  a  "departure," 
for  death  is  a  "dissolution,"  a  "loosing";  and  the 
apostle  has  used  it  in  this  sense  in  both  instances 
when  he  referred  to  death  (Phil.  1 :  23 ;  2  Tim.  4:6). 
In  this  latter  text  he  wrote,  "The  time  of  my  de- 
parture l^analusis^  is  at  hand."  Here  we  know  he 
signified  his  death;  and  it  would  not  make  sense  to 


40 


Errors  of  Russellism 


read  "return"  into  the  text.  Thus  another  of  Mr. 
Russell's  crooked  pi'ops  fall  to  the  ground. 

Is  the  question  answered,  "What  is  death".''  We 
shall  hear  Peter  on  the  subject.  "And  I  think  it 
rigiit,  as  long  as  I  am  in  this  tabernacle,  to  stir  you 
up  by  putting  yon  in  remembrance ;  knowing  that 
the  putting  off  of  my  tabernacle  cometh  swiftly, 
even  as  our  Lord  Jesus  Christ  signified  unto  me. 
Yea,  I  will  give  diligence  that  at  every  time  ye  may 
be  able  after  my  decease  [or  depai-ture,  margin], 
to  call  these  things  to  remembrance"  (2  Pet.  1:  IS- 
IS). The  Greek  word  here  rendered  "decease"  oc- 
curs only  three  times  in  the  New  Testament:  "de- 
cease" Luke  9:31  and  2  Pet.  1:15;  "departing," 
Heb.  11:22 — "By  faith  Joseph,  when  his  end  was 
nigh,  made  mention  of  the  departure  of  the  cliil- 
dren  of  Israel  [i.  e.,  their  going  out  of  Egypt]  ;  and 
gave  commandment  concerning  his  bones."  The 
original  word  is  exodos,  and  may  properly  be  trans- 
lated "departure."  We  all  know  that  the  second 
book  of  the  Bible  is  called  Exodus,  and  that  the  word 
signifies  a  departure,  "a  going  ovit."  It  is  in  this 
sense  that  Peter  makes  use  of  the  word. 

The  Hebrews  had  an  exodus;  they  went  out  of  or 
departed  from  Egypt,  but  they  did  not  become  ex- 
tinct or  "non-existent."  Before  their  exodus  they 
lived  in  Egypt;  after  their  "exodus"  they  continued 
to  live,  out  of  Egypt,  in  another  country.  Man's 
exodus  out  of  his  body,  or  tabernacle,  may  indeed 
leave  the  body  dead,  but  in  no  other  sense  is  it 
death;  he  continues  to  live — not  "in  the  body,"  "but 
out  of  the  body."  This  is  death,  physical  death. 
The  body  dies  away,  the  spirit  flies  away — "JMan 


Death  and  the  Future  State 


41 


goeth  to  his  everlasting  home,  and  the  mourners  go 
about  the  streets;  the  dust  returneth  to  the  earth 
as  it  was,  and  the  spirit  returneth  unto  God  who 
gave  it"  (Eccl.  12:5,  7). 

Between  Death  and  the  Judgment 

We  have  shown  that  death  is  a  "loosing,"  a  "dis- 
solution," "a  departure,"  an  "exodus"  out  of  the 
"tabernacle,"  the  bod}',  which,  left  alone  dissolves  or 
decomposes.  Next,  we  shall  briefly  look  into  man's 
future  through  the  penetrating  light  of  God's  Word, 
the  only  X-ray  by  which  we  can  see  eternal  things. 
The  case  of  the  rich  man  and  Lazarus  has  already 
been  referred  to,  but  wc  wish  to  bring  these  charac- 
ters more  vividly  before  the  mind  of  the  reader. 
First,  let  us  notice  what  Elder  Russell  has  to  sav 
about  them.  His  folly  must  become  manifest  when 
investigated.  He  quotes  Luke  16:  23  as  follows: 
"In  hell  [hades,  oblivion']  he  lifted  up  his  eyes  being 
in  torments."  It  appears  that  Mr.  Russell  enjoys 
"being  in  a  class  by  himself,"  and  likes  to  mark  out 
an  entirely  new  path,  regardless  of  where  it  will 
carry  him.  It  is  evident  that  he  must  in  some  way 
make  his  escape  fi'om  these  plain  texts,  though  it 
involves  him  in  the  grossest  sort  of  absurdities.  In 
translating  Hades  "oblivion,"  he  has  given  the  Bible 
student  an  entirely  new  rendering.  Things  which 
tlie  Pastor  can  not  see  with  his  natui-al  eyes,  are  all 
"oblivion."  But  the  ridiculousness  of  the  rich  man's 
liftuig  up  his  eyes  out  of  "oblivion,"  "non-existence" 
(for  this  is  Russell's  definition  of  death),  crying 
for  water  to  cool  his  tongue,  and  asking  that  Lazarus 
go  to  his  father's  house  to  do  missionary  work  is 


42 


Errors  of  Russellism 


certainly  apparent  to  any  unbiased  mind.  The  rich 
man  died;  hence,  according  to  Russell,  went  into  a 
state  of  "non-existence."  In  hell — oblivion — he 
lifted  up  his  eyes  being  in  torments."  Thus  we  have 
it:  a  man  died — became  extinct,  non-existent;  i.  e., 
ceased  to  be.  He  melted  away  into  "oblivion," 
nothingness,  nihilism.  He  lifted  up  his  eyes  out  of 
nothingness  being  in  torments,  etc.  How  a  man 
could  suffer  in  the  flames  of  torment  after  he  ceased 
to  be  is  entirely  beyond  the  comprehension  of  ordi- 
nary minds.  And  how  there  is  tormenting  flames  in 
"oblivion"  is  still  another  problem.  If  there  is  tor- 
ment in  oblivion,  then  Russell's  hell  is  an  awful  place. 

But  of  course,  according  to  Millennial  Dawn  the 
rich  man  did  not  die  in  reality.  The  flames  of  tor- 
ment were  so  conspicuously  in  the  way  that  an  eva- 
sion had  to  be  made,  and  this  is  what  Russell  fixed  up. 

Tliis  [Luke  16:  23]  is  the  oidy  passage  of  the  Scriptures 
in  which  there  is  the  slightest  intimation  of  the  possibility 
of  thought,  feeling,  torture  or  happiness  in  hades  or  sheol. 
At  first  it  seems  to  be  opposed  to  the  declaration  that  there 
is  no  work  nor  knowledge,  nor  device  in  slieol,  and  it  can 
only  be  understood  from  the  one  standpoint,  viz.,  that  it  is 
a  parable.  Elsewhere  we  discuss  it  in  its  details,  and  show 
that  the  rich  man  who  went  into  [Hades]  oblivion,  and 
yet  was  tortured  while  in  oblivion,  is  the  Jewish  nation. 
Israel  certainly  has  gone  into  oblivion;  as  a  nation  it  is 
dead,  yet  as  a  people  scattered  amongst  all  the  nations, 
Israel  lives  and  has  suffered  torments  since  the  rejection 
of  Messiah,  and  will  so  continue  to  do  until  having  filled 
her  measure  of  tribulation  she  shall  be  restored  to  divine 
favor,  according  to  the  conditions  o<f  the  divine  covenant. 
— Studies  in  the  Scriptures,  Series  V,  pp.  376,  377. 

Having  observed  Russell's  "explanation"  of  this 
passage,  which  he  thinks  is  a  "parable,"  let  us  see 
whether  it  harmonizes  with  any  of  the  main  features 


Death  and  the  Future  State 


43 


of  a  parable.  In  the  first  place,  there  is  no  evidence 
that  it  is  a  "parable."  When  the  Savior  spoke  his 
parables,  he  introduced  them  as  such.  To  illustrate : 
"And  he  spake  many  things  unto  them  in  parables, 
saying.  Behold,  a  sower  went  forth  to  sow"  (Matt. 
13:3);  again,  "Another  parable  put  he  forth"  (v. 
24,  31,  33).  Sometimes  he  introduced  his  parables 
with  "Again,  the  kingdom  is  likened  unto"  (see  Matt. 
13:44,  45,  47 ;  18 :  23 ;  20 :  1 ;  and  other  instances). 
There  is  an  occasional  departure  from  tliis  estab- 
lished rule,  but  in  all  cases  the  parables  have  a  strik- 
ing analogous  character  in  the  main  particulars. 
This  we  shall  show  does  not  hold  good  in  Millennial 
Dawn's  exegesis  of  the  rich  man  and  Lazarus.  Grant 
that  it  is  a  pai-able :  This  admission  does  not  naake  it 
fit  Russell's  theory  by  many  odds.  Hades,  he  says  is 
"oblivion."  In  "oblivion,"  or  in  Sheol  or  Hades,  ho 
tells  us,  there  is  "no  thought,  no  work,  nor  devioe," 
and  cites  texts  which  can  apply  to  the  dead  only  in 
respect  to  their  relations  with  this  world,  which  all 
men  know  to  be  in  harmony  with  facts.  If  Sheol, 
Hades,  is  "oblivion,"  and  there  is  no  knowledge  nor 
device,  nor  thought,  no  scheme,  no  work,  nor  yet  feel- 
ing or  "existence"  there,  then  the  Jewish  nation  is  7iot 
now  in  Hades,  for  they  are  not  "extinct,"  deprived  of 
knowledge  or  thought,  or  working,  or  devising. 
Again,  in  Hades  the  rich  man  lifted  up  his  eyes  and 
saw  Abraham  afar  off  and  Lazarus  in  his  bosom.  A 
great  fixed  gulf  lay  between  them.  If  the  Jews  arc 
scattered  amongst  the  nations,  which  we  all  admit, 
where  is  the  "gulf"  and  wliat  is  it.-*  Russell  tells  us 
that  Abraham  represents  God.  I  ask:  Are  the  Gen- 
tile nation  in  the  bosom  of  God.?    If  so,  the  Jews  are 


Errors  of  Russellism 


too,  for  they  are  all  mixed  up  together.  Again  so 
far  as  "torment"  is  conceimed  the  Jews  are  not  suffer- 
ing conspicuously  more  than  other  people;  mani- 
festly, there  is  not  the  difference  we  find  represented 
in  the  Savior's  story  of  the  two  characters— Lazarus 
"comforted"  and  Dives  "tormented."  In  what  re- 
spect could  it  be  said  that  the  nations  of  the  world 
are  "comforted".''  During  the  gospel  era  the  Jews 
have  had  the  same  opportunities  in  the  gospel  as 
other  nations  have.  Furthermore,  Lazarus  died  a 
"pauper"  a  "beggar."  Have  the  Gentiles  been  dead 
all  this  time.'*  If  so,  dead  to  what.!*  Has  there  been 
any  transportation  of  the  Gentiles  into  a  foreign 
"paradise"  separate  and  distinct  from  the  Jews.''  No. 
The  Gentiles  are  no  more  extinct  tlian  the  Jews,  and 
vice  versa.    All  are  mixed  up  together. 

The  rich  man  had  five  brethren.  Who  were  they.'' 
Elder  Russell  seems  to  think  that  the  rich  man  rep- 
resents two  tribes,  and  the  other  ten  tribes  are 
represented  by  the  "five  brethren."  We  all  are  ac- 
quainted witli  the  fact  that  there  are  what  is  known 
as  the  "ten  lost  tribes."  So  these  expositors  have 
it  backwards.  It  is  the  ten  tribes  that  are,  according 
to  history,  "lost"  in  Russell's  Hades — "oblivion." 
I  wonder  if  they  will  be  found  during  Millennial 
Dawn.''  How  can  this  be:  two  tribes  in  "hell,"  and 
the  other  ten  tribes  back  at  their  "father's  house," 
and  yet  all  the  Jews  in  the  world,  so  far  as  the  world 
or  the  Jews  themselves  know,  are  scattered  here  and 
there,  about  one-half  of  them  being  in  Russia.?  More- 
over Millennial  Dawnism  teaches  that  all  the  Jews 
represented  by  the  "rich  man"  in  Hades  are  going  to 
be  extricated  from  this  place  of  torment  and  retux-n 


Death  and  the  Future  State 


45 


to  their  former  estate.  Again  this  theory  contra- 
dicts the  story,  for  Christ  left  Dives  in  hell  witliout 
any  hope  of  redemption  whatsoever.  There  is  not 
the  slightest  intimation  in  Luke  16:19-31  that  the 
rich  man  and  Lazarus  will  ever  have  a  reunion,  or 
that  Dives  will  ever  bless  the  world.  No  hope  of 
redemption  is  held  out  to  the  "ridi"  beggar  in  hell. 
He  has  crossed  the  line  of  worlds  now,  and  probation 
with  him  is  over.  Thus  we  see  that  Mr.  Russell's 
application  is  wrong.  In  not  a  single  feature  docs 
it  harmonize  with  the  facts  in  tlie  case.  And  since, 
as  he  has  said,  this  passage  "oan  only  be  understood 
from  the  dne  standpaint,"  and  gives  his  exegesis  as 
I  have  quoted;  and  since,  as  we  have  seen,  there  are 
not  the  lea*t  signs  of  analogy  between  the  "parable" 
and  his  application,  we  must  refuse  to  accept  his 
theory  on  the  gi-ound  that  it  is  out  of  harmony  with 
good  common  sense,  as  Avell  as  with  the  Scriptures. 
I  conclude,  therefore,  that  whether  it  is  a  parable 
or  not,  the  Savior  has  furnished  us  with  this  bit  of 
history  of  life,  death,  and  future  state.  This  is  a  per- 
fectly reasonable  deduction.  The  prime  object  of 
this  narrative  is  to  show  that  thea-e  will  be  no  pro- 
bation after  death. 

Men  have  been  dying  all  around  us  since  death 
came  into  the  world.  They  are  now  dying  at  the 
rate  of  about  one  hundred  thousand  every  day.  One 
of  the  most  important  questions  confronting  tlie 
human  family  is,  What  about  man's  future.^*  All, 
regardless  of  their  religious  belief,  would  like  to 
know.  While  there  are  many  Scripture  texts  bear- 
ing directly  or  indirectly  upon  the  subject,  yet  the 
matter  is  manifestly  clearer  with  the  addition  of  this 


46 


Errors  of  Rtissellism 


story  of  real  life  given  in  Luke  16.  Here  the  ques- 
tion is  fully  answered.  No  symbolism,  no  parabolism, 
no  analogy;  just  a  history  of  how  two  men  lived  and 
died,  and  what  became  of  them,  that's  all. 

The  world  has  been  loolcing  for  material  with 
which  to  put  out  hell,  and  Satan  has  joined  in  the 
search.  The  hater  of  God,  the  fighter  of  holiness, 
the  rebellious-hearted,  the  neglecter  of  salvation; 
tlio  man  that  has  spurned  the  mercy  of  God,  refused 
the  pleadings  and  wooings  of  the  Holy  Spirit, 
and  despised  the  goodness  and  forbearance  of  God — 
all  would  like  to  think  there  is  to  be  no  hell,  no  future 
punishment.    No-hellism  is  a  strange  doctrine. 

Bui  Where  Are  the  Dead? 

"And  when  he  had  opened  the  fifth  seal,  I  saw 
under  the  altar  the  souls  of  them  that  were  slain  for 
the  word  of  God,  and  for  the  testimony  which  they 
hold ;  and  they  cried  with  a  loud  voice,  saying,  How 
long,  0  Lord,  holy  and  true,  dost  thou  not  judge 
and  avenge  our  blood  on  them  that  dwell  on  the 
earth.''  And  white  robes  were  given  to  every  one  of 
them ;  and  it  was  said,  unto  thorn,  that  they  should 
rest  yet  for  a  little  season,  until  their  fellow-servants 
also  and  tlieir  brethren,  that  should  be  killed  as  they 
were,  should  be  fulfilled"  (Rev.  6:9-11). 

Although  The  Revelation  is  a  book  of  symbols, 
these  are  employed  only  when  appropriate.  These 
souls  of  the  slain  could  not  be  symbols  of  anything, 
neither  could  there  have  been  found  anything  to 
symbolize  the  souls  of  men,  and  so  these  appear 
under  their  own  title  as  the  "souls  of  them  that  were 
slain."    These  then  were  disembodied  spirits  that 


Death  and  the  futitre  State 


47 


JoImi  saw.  "Under  the  altar"  implies  inactivity,  so 
far  as  relates  to  earthly  sei'vices,  just  as  "on  the 
altar"  implies  spiritual  activity  in  the  kingdom  of 
God.  The  ^^sion  covci-s  a  period  of  time  after  the 
bloody  persecation  of  the  church  had  begun,  but  not 
bej'ond;  for  these  souls  were  told  to  "rest  yet  for  a 
little  scison  until  their  fellow-servants  and  tlieir 
brethren  that  should  be  killed  as  they  were,  should 
be  fulfilled."  We  can  hardly  imagine  that  if,  when 
man  dies,  he  becomes  extinct,  "non-existent,"  John 
would  describe  him  as  he  does.  If,  however,  we  ac- 
cept the  plain  words  of  Jesus  Christ  when  he  said 
that  we  noed  not  fear  man,  who  "can  not  kill  the 
soul,"  we  shall  have  no  further  difficulty  about 
accepting  the  doctrine  that  the  souls  of  men  live 
after  their  bodies  are  slain.  We  have  seen  that 
"rest"  is  their  portion  while  waiting  for  the  aveng- 
ing of  their  blood;  and  this  agrees  with  the  Scrip- 
ture, "Blessed  are  the  dead  which  die  in  the  Lord 
.  .  .  .  they  may  rest  from  their  labors;  and  their 
works  do  follow  them"  (Rev.  14:  13).  The  righteous 
dead  do  "rest  from  their  labors,"  but  their  resting 
does  not  imply  oblivion.  A  person  may  "rest"  with- 
out being  blotted  out. 

Thus  we  see  that  at  death  the  rigliteous  go  into 
"Abraham's  bosom,"  "paradise,"  or  (third) 
"heaven,"  "under  [or  at  the  foot  of]  the  altar," 
where  they  are  "comforted,"  where,  at  "rest  from 
their  [past]  labors,"  they  wait  for  their  final  re- 
wards. The  wicked  go  to  (lower)  hades,  translated 
"hell,"  wliich,  as  we  have  seen,  is  a  place  of  "tor- 
ment," and  their  doom  is  accordingly  sealed,  and  in 
this  place  their  cries  and  praj^ers  are  fruitless. 


CHAPTER  VI 


SHEOL— HADES— HELL 

As  already  observed,  Russell  translates  Sheol 
(Hebrew)  and  Hades  (Greek)  "oblivion."  It  is  not 
necessary  to  attempt  an  exhaustive  examination  of 
all  the  passages  in  tlic  Old  and  New  Testaments  where 
Sheol  and  Hades  occur,  and  their  respective  trans- 
lations; I  shall  select  only  a  few  of  those  which  are 
most  frequently  used  by  materialist  in  support  of 
their  heresies. 

"Whatsoever  thy  hand  findeth  to  do,  do  it  with 
thy  might;  for  there  is  no  work,  nor  device,  nor 
knowledge  nor  wisdom,  in  the  grave  [Sheol],  whither 
thou  goest"  (Eccl.  9:10).  Millennial  Dawn  in- 
terprets this  text  (and  a  few  other  similar  ones)  as 
teaching  a  state  of  non-existence. 

We  have  already  learned  that  the  Hebrew  word 
Sheol  and  the  Greek  word  Hades  are  used  mostly  in 
referring  to  death  and  the  unseen  state,  and  that 
thoir  meaning  is  the  same.  We  have  also  seen  that 
after  Lazarus  died  his  missionary  work  on  earth  Avas 
over ;  he  could  not  return  to  warn  Dives'  "five  breth- 
ren" against  the  tormenting  flames  of  hell.  We  have 
seen  that  the  "souls  of  them  tliat  had  been  slain" 
"rested  from  their  labors"  and  waited  "under  the 
altar."  Jesus  Christ  said,  "I  must  work  ....  while 
it  is  day:  the  night  cometh  when  no  man  can 
work."  To  these  words  agree  the  Preacher's  "What- 
soever thy  hand  findeth  to  do,  do  it  with  thy  might ; 
for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom  in  the  grave  [Slicol],  whither  thou  goest." 
48 


Sheol— Hades— Hell 


49 


If  Sheol  is  here  properly  rendered  grave,  there  is 
no  difficulty.  A  dead  bod}'  can  not  think  or  plan 
or  labor.  The  translators  of  the  Revised  Version 
have  preserved  the  Hebrew  Sheol  in  this  text  and 
throughout  the  Old  Testament,  and  the  Greek 
Hades  in  the  New  Testament,  for  lack  of  a  word 
wliich  to  all  minds  would  justify  the  translation  and 
convey  the  true  meaning.  But  Elder  Russell  sa^'s 
"oblivion"  is  the  more  correct  rendering.  Strange 
that  our  translators  did  not  know  this. 

If  Sheol  means  the  home  of  disembodied  spirits 
then  there  is  still  no  difficulty,  for  as  respects  labor, 
and  devising,  and  earthly  knowledge,  there  is  none 
in  that  state.  When  a  man  leaves  this  world,  he 
ceases  to  labor  and  to  scheme.  In  the  light  of  reason 
and  of  the  Bible,  and  by  the  authority  of  heaven,  we 
affirm  that  to  pretend  that  a  man  is  in  a  state  of 
"oblivion,"  or  non-entity,  after  death  is  the  extreme 
of  spiritual  blindness. 

Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver 
his  soul  from  hell  [Sheol]"  (Prov.  23:14).  Evi- 
dently the  thought  here  is  that  the  proper  training 
of  a  child  will  save  it  from  the  kind  of  Sheol— hell — 
that  the  rich  man  got  into.  There  is  no  training 
that  will  preserve  a  child  from  death,  or  the  grave; 
both  righteous  and  wicked  must  die:  so  Sheol  here 
signifies  a  place  that  the  righteous  escape — the  rich 
man's  "hell." 

"Great  is  thy  mercy  toward  me;  and  thou  hast  de- 
livered my  soul  from  the  lower  hell  [Sheol]"  (Psa. 
86:  13).  To  evade  truth  Pastor  Russell  would  con- 
sider tliis  a  prophetical  utterance  concerning  Christ. 
"Lowest  hell"  can  be  no  other  than  the  place  to 


60 


Errors  of  Russellism 


which  the  rich  man  went,  where  he  lifted  up  his  eyes." 
A  similar  text  is  Deut.  32:22— "A  fire  is  kindled 
in  mine  anger,  and  shall  burn  unto  the  lowest  hell 
[Sheol]."  We  do  not  contend  for  a  literal  fire  here, 
but  would  only  show  that  there  is  a  "lowest  Sheol," 
which  signifies  a  place  of  punishment.  "A  fire  is 
kindled  in  mine  anger."  God's  wrath  is  aroused 
against  the  wicked.  "The  lowest  Sheol"  is  their 
doom.  There  could  be  no  sense  in  the  phrase  "low- 
est oblivion"  or  "lowest  non-existence." 

"The  wicked  shall  be  turned  into  hell  [Sheol], 
and  all  nations  that  forget  God"  (Psa.  9:  17).  Hgre 
is  a  condition  certainly  not  to  be  experienced  by  the 
godly,  else  its  significance  is  lost.  "The  wicked" 
Do  they  die  sooner  than  the  righteous.?  Suppose 
Sheol  means  "nothingness":  is  it  not  a  fact  that  the 
righteous  as  well  as  the  wicked  go  into  Sheol?  But 
if  Ave  accept  the  thought  that  Sheol  and  Hades  is  the 
receptical  of  all  disembodied  spirits,  and  that  "lower 
Sheol"  is  the  place  where  the  wicked  go,  we  have 
no  difficulty. 

"Out  of  the  belly  of  hell  [SheoL]  cried  I,  and  thou 
heardest  my  voice"  (Jonah  2:2).  Was  Jonah  in  a 
state  of  "oblivion"  or  non-entity .'^  far  from  it;  he 
was  in  the  whale's  belly,  where  he  was  hid  from  the 
•world  as  much  as  though  he  were  dead.  If  a  man 
is  non-existent  when  in  Sheol,  why  was  Sheol  used 
in  this  instance  to  describe  the  state  of  the  propuet 
Jonah.?  Inspiration  should  have  given  us  a  different 
word.  The  fact  is,  Sheol  is  not  oblivion,  but  an 
"unseen  state." 

Russell  quotes  Psa.  49:  14 — "Like  sheep  they  are 
laid  in  the  grave  [jS/i^oI]" — and  then  comments  thus: 


Sheol—na^es—nell 


61 


Tbat  Sheol  does  not  signify  grave  in  the  ordinary  sense, 
but  as  we  translate  it,  oblivion,  is  clearly  manifested  from 
this  text;  for  sheep  are  not  buried  in  graves,  though  all 
sheep  go  into  oblivion,  are  forgotten,  are  as  though  they  had 
not  been. — Series  V,  p.  363. 

I  quote  the  text  from  the  American  Standard 
Version:  "They  are  appointed  as  a  flock  for  Sheol; 
death  shall  be  tlieir  shepherd."  The  thought  is  not 
that  men  go  to  the  same  place  or  state  to  which 
sheep  go,  but  that  just  as  a  flock  of  sheep  die,  so  all 
men  will  die.  Sheep  stick  together  and  one  shepherd 
tends  them.  The  Psalmist  writes  of  the  generation 
of  the  wicked,  saying  that  together  they  ^vill  all  go 
down  into  Sheol,  and  death  (here  figuratively  per- 
sonified) will  be  their  shepherd.  In  this  text  there 
is  no  suggestion  of  non-entity,  but  rather  the  re- 
verse. 

"Thou  wilt  not  leave  my  soul  in  hell  [Sheol]  ; 
neither  wilt  thou  suffer  thine  Holy  One  to  see  cor- 
ruption" (Psa.  16:10).  The  "Christ"  of  Millen- 
nial Daxcnism  had  no  soul,  according  to  this,  there 
was  no  Jesus  during  the  three  days  between  liis  death 
and  resurrection.  He  was  all  flesh  and  tin's  was 
sacrificed.  (But  I  shall  treat  this  subject  in  another 
chapter.)  In  the  foregoing  text  the  Psalmist  is 
speaking  of  the  resurrection  of  Christ,  as  will  be  seen 
according  to  Acts  2:31 — "He,  seeing  this  before, 
spake  of  the  resurrection  of  Christ,  that  his  soul  was 
not  left  in  hell  [Hades,  the  same  as  Sheol],  neither 
his  flesh  did  see  corruption."  Here  we  note  that 
Christ's  soul  and  body  were  two  distinct  somethings. 
He  was  not  to  be  left  in  Hades;  his  flesh  was  not  to 
decay.  Christ  told  the  thief  on  the  cross,  "Today 
shalt  thou  be  with  me  in  paradise."    Elder  Russell 


52 


Errors  of  Russellism 


dodges  as  usual.  He  departs  from  the  punctuation 
used  by  our  translators,  because  it  does  not  happen 
to  suit  his  theory,  and  places  the  comma  after  the 
word  "today,"  to  impress  upon  the  reader  the  idea 
that  Jesus  used  the  word  "today"  to  refer  to  the 
time  that  he  was  speaking,  and  not  to  the  time  of 
entering  "paradise."  This  the  Pastor  must  do,  not 
because  of  liis  scholarly  wisdom,  but  because  of  his 
disbelief  tlmt  Jesus  had  a  soul  to  go  into  "paradise" 
that  day. 

One  more  text,  "And  death  and  hell  were  cast  into 
the  lake  of  fire"  (Rev.  20:  14).  Hades  is  the  Greek 
word  here  translated  "hell."  If  Hades  he  "nothing- 
ness," then  "nothingness" — "non-entity,"  "oblivion," 
— was  cast  into  the  lake  of  fire.  This  is  prepos- 
terous. If  Hades  here  means  that  class  of  human 
souls  whose  abode  is  in  the  "lowest  Sheol,"  the  diffi- 
culty vanishes.  Consistency  is  indeed  a  jewel  that 
some  do  not  seem  to  prize. 

There  are  a  niunber  of  other  texts  containing  the 
word  Hades,  hell,  but  the  same  principles  of  truth 
apply  to  them  all.  There  is  no  contradiction,  ex- 
cept between  the  "notliingaess"  of  Millennial  Dawn- 
ism  and  the  truth  of  the  Bible. 


CHAPTER  Vn 


CHRISTIAN  EXPERIENCE 

By  "Christian  experience"  we  mean  that  which  is 
received  and  enjoyed  in  the  present  life  through  the 
saving  and  keeping  grace  of  God.  We  read  in  Tit. 
2:  11,  12,  "The  grace  of  God  that  bringeth  salvation 
hath  appeared  to  all  men,  teaching  us  that,  denying 
ungodliness  and  worldly  lusts,  we  should  live  soberly, 
righteously,  and  godly,  in  this  present  world." 

When  John  the  Baptist  was  born,  his  father 
Zacharias,  was  filled  with  the  Holy  Ghost,  and 
prophesied,  saying,  "Blessed  be  the  Lord  God  of 
Israel;  for  he  hath  visited  and  redeemed  his  people, 
and  hath  rai.sed  up  an  horn  of  salvation  for  us  in 
the  house  of  his  servant  David ;  as  he  spake  by  the 
mouth  of  his  holy  prophets,  which  have  been  since 
the  world  began ;  .  .  .  .  that  he  would  grant  unto 
us,  that  we,  being  delivered  out  of  the  hand  of  our 
enemies,  might  serve  him  without  fear,  in  holiness 
and  righteousness  before  him,  all  the  days  of  our 
life"  (Luke  1:68-75).  The  Christian  experience 
begins  with  the  new  birth.  Jesus  taught  that  a  man 
must  be  born  again,  in  order  to  enter  the  kingdom 
of  God  (John  3:1-8).  Elder  Russell  distinguishes 
between  being  "begotten"  and  being  "born"  of  the 
Spirit,  but  the  Word  of  God  makes  uo  such  distinc- 
tion. From  The  Divine  Plan  of  the  Ages,  p.  19'i,  I 
quote  the  foUo^ving: 

The  Church,  like  its  Head,  experiences  a  beginning  ,of  the 
"honor"  when  begotten  of  God  to  spiritual  nature  through 
the  word  of  truth  (Jaa.  1:18),  and  will  be  fully  ushered 
into  the  honor  when  bom  of  the  Spirit." 

63 


54 


Errors  of  Russellism 


Jas.  1:18,  which  Mr.  Russell  adduces  to  prove 
that  we  are  only  "begotten"  of  God  now,  and  "born'* 
of  God  at  the  resurrection,  reads  as  follows :  "Of  his 
own  -will  begat  he  us  with  the  word  of  truth,  that  we 
should  be  a  kind  of  first-fruits  of  his  creatures." 
In  the  American  Standard  Version  this  text  is 
worded:  "Of  his  own  will  brought  he  us  forth  by  the 
word  of  truth,"  etc.  The  Greek  word  which  in  this 
text  is  rendered  "begat"  in  the  common  Version  and 
"brought  forth"  in  the  American  Standard  Version 
is  apok7ieo,  and  is  found  only  twice  in  the  New  Testa- 
ment— in  Jas.  1:15,  18.  In  the  fifteenth  verse  it 
is  translated  "bringeth  forth"  in  both  versions  men- 
tioned above.  In  Green's  Lexicon  apolitieo  is  de- 
fined as  meaning:  To  bring  forth;  to  be  the  cause  of, 
produce.  So  this  text  does  not  support  Mr. 
Russell's  theory,  but  rather  refutes  it. 

The  Greek  word  gennao,  translated  "born,"  is 
found  ninety-six  times  in  the  New  Testament.  It 
is  rendered  "beget"  or  "begotten,"  foi'ty-eight  times ; 
"gender,"  twice;  "conceive,"  once;  "be  delivered  of," 
once;  "bring  forth,"  once;  "bear,"  twice;  "spring," 
once;  "be  made,"  once;  "born"  or  "be  born,"  thirty- 
nine  times.  Elder  Russell  has  no  use  for  the  word 
"born"  until  he  gets  ready  to  apply  it  to  the  literal 
resurrection  of  tlie  dead  from  their  graves.  He  bases 
his  argument  on  two  or  three  texts  which  refer  to 
Christ  as  the  "first  born  from  the  dead."  Following 
are  a  few  texts  which  will  refute  the  false  idea  that 
we  are  only  "begotten"  now,  and  "born"  at  the 
resurrection  morning.  "Jesus  answered  and  said 
unto  him.  Verily,  verily,  I  say  unto  thee.  Except  a 
man  be  [gennao]  born  again,  he  can  not  see  the 


Christian  Experience 


55 


kingdom  of  God"  (John  3:3).  The  same  word, 
gennao,  is  used  in  verses  4,  6,  6,  7,  and  8.  A  man 
must  be  bom  again  to  "see"  or  "enter"  the  kingdom 
of  God.  Turning  back  to  chapter  1 :  12,  13,  we 
read,  "But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  his  name:  which  were  [ge7mao'\  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God."  Here  it  is  emphatically  stated 
that  those  who  receive  and  believe  on  Christ  "were 
born";  and  the  writer  was  not  describing  a  fiiture 
but  a  past  experience,  as  all  must  see  unless  they  are 
blinded  by  false  teaching. 

It  is  useless  to  pursue  this  phase  of  the  subject 
further.  When  referring  to  the  Christian  experience, 
the  phrase  "bom  of  God"  is  in  no  instance  used  in 
connection  with  the  resurrection  of  the  dead. 

New  Creahires 

"Therefore  if  any  man  be  in  Christ,  he  is  a  new 
creature:  old  things  are  passed  away;  behold,  all 
things  are  become  new"  (2  Cor.  5:17).  In  Series 
VI,  p.  91,  of  Millennial  Dawn  Ave  are  told  that  "the 
new  mind,  the  new  will,  is  the  new  creature" ;  and  on 
page  79,  that  "the  new  mind,  the  'New  Creature,'  is 
to  be  so  thoroughly  conformed  to  the  will  of  God 
that  he  will  daily  seek  to  'put  off  the  old  man  with 
his  affections  and  desires'  ";  and  again  (page  80)  he 
speaks  of  "our  development  as  embryo  New  Crea- 
tui'es  for  the  resurrection  birth — to  the  complete- 
ness of  our  new  selves  in  the  glory,  honor  and  im- 
mortality of  the  divine  nature." 

Of  course,  according  to  the  Pastor's  theology,  a 


56 


Errors  of  Russellism 


man  has  no  inner  nature — no  spirit  being — and  so 
his  present  Christian  experience  is  a  begetting  of 
the  "new  mind,"  which  continues  to  develop  "gradu- 
ally" and  to  "come  more  and  more  to  have  power 
and  control  over  the  flesh  "  and  "into  harmony  with 
the  mind  of  the  Lord" ;  then  dying  in  this  embryo 
state,  he  is  brought  forth  at  the  resurrection  a  com- 
plete spirit  being,  "born  from  the  dead."  It  is  quite 
certain  that  all  new  creatures  have  new  minds,  but 
the  "new  mind"  is  only  one  of  the  faculties  of  the 
new-born  creature.  The  Book  did  not  saj',  "If 
any  man  be  in  Christ  his  mind  is  a  new  creature," 
but  that  he — the  man  himself — is  a  new  creature. 
And  instead  of  having  to  "daily  seek  to  put  off  the 
old  man,"  "our  old  man  is  crucified  with  him"  and  the 
"body  of  sin"  is  already  "destroj-ed"  (Rom.  6:6). 
"They  that  are  Christ's  have  crucified  the  flesh 
with  the  affections  and  lusts"  (Gal.  5:24-). 

In  1  John  3:8-10  we  read:  "He  that  committeth 
sin  is  of  the  devil ;  for  the  devil  sinneth  from  the 
beginning.  For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the 
devil.  Whosoever  is  born  of  God  doth  not  commit 
sin;  for  his  seed  remaineth  in  him  and  he  can  not 
sin,  because  he  is  born  of  God.  In  this  the  children 
of  God  are  manifest,  and  the  children  of  the  devil." 
A  person  who  is  "born" — "has  been  begotten,"  Em- 
phatic Diaglott — of  God  doth  not  commit  sin.  The 
reason  is,  that  "his  seed" ;  that  is,  the  Lord's  "seed" 
is  in  his  heart  and  he,  because  of  the  grace  of  God, 
can  not  sin.  "Thy  word  have  I  hid  in  mine  heart, 
tliat  I  might  not  sin  against  thee"  (Psa.  119:11). 
The  thought  is  not  that  it  is  a  physical  impossibility 


Ckrutiam  Erperimce 


57 


for  one  bom  of  God  to  nn,  bat  ntiier  fliat  it  is  a 
moral  or  spiritaal  impossibOitT.  In  other  wordb,  a 
person  can  not  commit  sin  and  at  the  same  time  be 
or  ranain  a  difld  of  tlie  new  birtli — a  dbild  of  God. 
Hie  derii  is  a  omier,  sajs  John :  therefore  those  who 
conmnt  sin  are  his  children.  "Bt  their  fruit?  re 
shaU  [and  do]  know  them"  (Matil  7:  20).  "Who- 
soever committeth  sin  is  the  serrant  [American 
Standard  Version,  bond-servant]  of  dn~  (John  8: 
34).  This  accounts  for  the  fact  that  all  the  children 
of  the  devii  are  sinners.  T^y  are  the  servants  of 
the  power  of  darlnress  whose  prince  himself  is  under 
the  reign  of  eviL  Tlae  diildrai  of  God  are  all  free 
from  sin.  T^mr  Father  is  free  from  sin,  and  there- 
fore it  is  no  marvel  if  his  sons  are  free  from  sinful 
bondage. 

SanctificatioB 

In  Series  Yl.  pp.  157,  15S.  Pastor  R-t^ssell  -KTites 
under  the  heading,  "Erroneous  vie-srs  of  sanctinca- 
tion,"  as  follows: 

Oae  erro aeons  view. — leld.  iciTre-rer.  t  j  a  co=:paratiTt>]j 
nan  prapartaaa  of  the  Lord's  people,  l^t  -liem  nfoch 
to  tktsa  owm  iajBij, — ^is  the  elaiTti  of  actaaJ  hoiinr-ss  axid 
perfeetioa. 

TTien  he  proceeds  to  class  these  holiness  people 
and  their  "erroneous"  doctrine,  as  he  is  pleased  to 
term  it,  with  the  ancient  Pharisees,  "who  trusted  in 
thenaselves  that  thev  were  righteous.*'  Now  I  have 
met  thousands  of  these  "holiness"  people,  and  have 
heard  them  testifv  frequently  to  full  salvation,  and 
I  have  never  heard  any  of  them  boast  that  they  were 
independently  righteous,  or  holy;  invariably,  they 
ascribe  all  the  praise  and  honor  to  God  alone  for 


58 


Errors  of  Russellism 


having  redeemed  them  bj  his  precious  blood.  What 
seems  to  hurt  Elder  Russell  is  that  these  people  claim 
to  be  sinless,  that  is,  to  live  without  sin,  that  they 
testify  that  the  blood  has  cleansed  them  from  all 
sin  (1  John  1:7),  that  they  are  more  than  reckon- 
edly  hoJy,  that  they  possess  actiutl  holiness. 

The  Jews  under  the  law  covenant  were  recnonedly 
or  ceremonially  holy,  but  the  spiritual  Jews  of  the 
gospel  covenant  are  more;  they  are  actually  pure 
within  and  wholly  free  from  sin.  This  claim  need  not 
stagger  any  one.  Sanctification  does  not  destroy 
humanity,  but  it  does  destroy  carnality.  It  does  not 
make  men  "perfect"  in  the  sense  of  imparting  in- 
finity' or  infallibleness,  but  it  does  make  men  "per- 
fect" Avith  respect  to  purity  of  heart.  It  does  not 
elevate  men  to  a  state  of  independent  or  inherent 
holiness,  but  it  does  exalt  men  to  the  supreme  love  of 
God,  and  alienate  their  hearts  and  lives  from  sin, 
both  actual  and  inherent,  so  that  they  may  continue 
in  that  love  without  falling  into  sin.  It  does  not 
make  men  perfect  in  respect  to  Christian  growth, 
but  it  does  fully  remove  every  inward  hindrance  to 
spiritual  growth,  so  that  the  Christian  may  "grow 
in  grace,  and  in  the  knowledge  of  the  Lord  Jesus 
Christ." 

But  be  it  known,  that  growth  is  not  cleansing. 
It  is  the  Father  himself  who  "purges"  the  abiding 
and  fruit-bearing  "branches"  that  they  may  bring 
forth  more  fruit ;  not  better  fruit,  or  a  different 
kind  of  fruit,  but  simply  "more  fruit"  of  the  same 
kind  (John  15:1-6).  "Wherefore  Jesus  also,  that 
he  might  sanctify  the  people  with  his  own  blood, 
suffered  without  the  gate"  (Heb.  13:  12).    Blood  is 


Christian  Experience 


59 


always  for  cleansing  and  atoning.  Jesus,  on  the 
night  of  his  betrayal,  prayed  thus  to  the  Father: 
"Sanctify  them  [these  disciples]  through  thy  trutli"' 
(John  17:  17).  They  were  already  his  followers,  and 
were  true  believers;  hence,  born  of  God  (John  17:6- 
9:  see  also  1  John  5 :  1 ;  Matt.  16: 16-18).  They  were 
not  of  the  world  even  as  Jesus  himself  was  not  of  the 
world  (Jolm  17:  14,  16).  Yet  they  were  not  sanc- 
tified, and  of  course  could  not  sanctify  themselves, 
for  Jesus  praj-ed  the  Father  to  do  the  sanctifying. 
They  could  fulfil  man's  part  by  consecrating  them- 
selves, but  New  Testament  sanctification  is  more 
than  this ;  it  is  also  an  actual  inxcard  cleansing, 
and  a  filling  with  the  Holy  Ghost — "And  God,  which 
knoweth  the  hearts,  bare  them  witness,  giving  them 
[Cornelius  and  his  company  at  Caesarea,  Acts  10: 
44-46]  the  Holy  Ghost,  even  as  he  did  unto  us ;  and 
put  no  difference  between  us  and  them,  purifying 
their  hearts  by  faith."  Could  language  make  it 
plainer?  Pure  hearts  were  given  when  the  Holy 
Ghost  was  poured  out  upon  them. 

Hoiy  Spirit  Baptism 

John  the  Baptist  said,  "He  shall  baptize  vou 
in  the  Holy  Spirit  and  in  fire"  (Matt.  3:  11).  "But 
ye  shall  be  baptized  in  the  Holy  Spirit  not  many 
days  hence"  (Acts  1:5).  The  "promise"  was  di- 
rectly given  to  the  disciples  of  Christ  at  that  time, 
in  the  same  way  that  Peter  enjoined  repentance  upon 
those  under  his  preaching.  Commenting  upon  the 
baptism  of  the  Holy  Spirit,  Elder  Russell  says : 

Aside  from  these  three  baptisms  [referring  to  the  descent 
of  the  Holy  Spirit  upon  Christ  at  his  baptism,  upou  the 


60 


Errors  of  RusselUsm 


disciples  at  Pentecost,  and  upon  Cornelius'  house]  of  the 
Holy  Spirit  there  is  no  other  reference  to  the  subject  in 
the  Scriptures:  consequently  the  thought  of  many  of  the 
Lord's  people,  that  they  must  expect,  labor  for  and  pray  for 
another  or  repeated  baptisms  of  the  Holy  Spirit  is  quite 
unwarranted.  Such  baptisms  are  wholly  unnecessary,  be- 
cause the  one  baptism  at  Pentecost,  supplemented  by  that 
upon  Cornelius,  fills  every  requirement.  Those  baptisms 
came  not  merely  upon  the  individuals  who  enjoyed  the 
blessing,  but  representatively  were  for  and  upon  the  Church, 
the  Body  of  Christ,  as  a  whole. — Millennial  Dawn,  Series 
V,  p.  214. 

On  the  next  page  (215)  he  proceeds  to  argue  that 
the  one  "shedding  forth,"  or  baptism  of  the  Spirit, 
upon  the  apostlic  church  on  Pentecost,  anointed 
them  and  the  entire  body  of  Christ — the  Cliurch — 
for  all  the  future,  so  that  it  is  "erroneous"  and  "un- 
scriptural"  for  any  one  else  to  seek  for  the  "pourincp 
out"  or  baptism  of  the  Spirit.  From  page  216  I 
quote: 

Whoever  becomes  truly  united  with  Christ,  and  thus 
truly  united  with  all  the  members  of  the  body  of  Christ, 
needs  not  to  pray  for  present  or  future  Pentecostal  bless- 
infjs,  but  may  look  back  with  joy  and  confidence  to  the 
original  Pentecostal  blessing  and  the  blessing  upon  Cor- 
nelius, ....  and  with  the  divine  arrangement  all  sbould  be 
fully  content.  We  do  not  say  that  our  Lord  is  wroth  with 
those  who,  with  mistaken  thoughts,  ask,  contrary  to  his 
will,  for  numerous  Pentecosts:  rather,  we  will  suppose  that 
he  will  have  compassion  upon  their  ignorance  and  mis- 
directed prayers,  and  ....  pour  them  out  a  blessing. 

With  the  foregoing  quotations  from  his  writings 
before  us,  we  have  his  idea.  It  is  this:  The  church 
at  Jerusalem,  on  the  day  of  Pentecost,  and  later,  the 
church  at  Cassarea,  received  the  baptism  of  the  Holy 
Spirit.  Since  then  no  others  have  been  promised 
this  "blessing" ;  therefore  it  is  "erroneous"  to  seek 
for  it,  and  all  praters  for  it  are  "misdirected"  and 


Christian  Experience 


61 


offered  "in  ignorance."  Yet,  fortunately  enough,  on 
account  of  thoir  "ignorance,"  the  Lord  will  have 
"compassion"  and  pour  thtm  out  a  "blessing,"  ac- 
cording to  their  "erroneous  expectations."  Then, 
according  to  such  reasoning,  we  need  not  expect  to 
have  our  sins  forgiven,  or  to  get  healed  in  answer 
to  prayer ;  it  is  enough  that  these  blessings  were  con- 
ferred upon  the  Pentecostal  church.  The  idea  that 
because  Peter  and  the  few  other  disciples  then  re- 
ceived this  baptism  of  the  Spirit,  all  we  are  to  do  is 
to  accept  Christ,  and  the  anointing  comes  upon  us, 
and  involuntarily  too !  But  we  shall  see  Avhat  will 
happen  to  this  theory  when  the  blast  of  God's  Word 
blows  upon  it  out  of  heaven. 

The  Bible  does  indeed  mention  the  word  "baptize" 
in  connection  with  the  giving  of  the  Holy  Spirit  in 
only  two  or  three  places ;  but  in  none  of  these  is  it 
implied  or  even  hinted  at  that  this  experience  would 
be  confined  to  the  early  church  alone.  First,  we  shall 
notice  that  in  the  propliecy  of  Joel  the  Spirit  was  to 
be  "poured  out"  (Joel  2:28,  29).  Though  John 
said,  "he  [Christ]  shall  hapti::e  yon  with  the  Holy 
Ghost,"  he  only  used  the  word  "baptize"  in  an  ac- 
commodative way;  he  was  baptizing  Avith  or  in  water, 
but  the  Savior  would  baptize  with  the  Holy  Ghost. 
This  statement  of  John's  in  which  he  uses  the  word 
"baptize"  with  reference  to  the  Spirit's  descension 
is  due  solelv  to  his  own  personal  "style"  or  manner 
of  speech.  Luke,  who  wrote  the  Acts,  referred  to  it, 
quoting  the  identical  "promise"  John  had  made  con- 
cerning Christ  (Acts  1:5).  But  when  Luke  wrote 
in  his  own  individual  style,  he  nowhere  called  the 
reception  of  the  Holy  Spirit  a  baptism.    One  other 


62 


Errors  of  Russellism 


reference  to  the  word  "baptize"  in  connection  with 
the  giving  of  the  Spirit  is  found  in  Acts  11 :  16, 
where  Peter  is  quoted  as  having  used  it  in  contradis- 
tinction to  John's  (water)  baptism.  In  Luke's  his- 
tory of  the  Pentecostal  baptism  he  merely  states 
that  "they  were  all  filled  with  the  Holy  Ghost" 
(Acts  2:4).  In  chapter  9:  17  he  tells  us  that  Saul 
was  "filled  with  the  Holy  Ghost."  If  the  Pentecostal 
church  was  filled  with  the  Holy  Spirit,  and  then  later 
Saul  (Paul)  was  "filled  with  the  Ploly  Ghost,"  then 
there  is  no  difference.  But  this  is  not  all.  The 
Pentecostal  baptism  was  called  a  "gift,"  correspond- 
ing identically  with  that  of  Cornelius  (Acts  11:15- 
17).  When  Peter  preached  to  the  assembled  mul- 
titude on  the  day  of  Pentecost,  they  were  convicted 
and  inquired  what  they  must  do ;  Peter  told  tliem  to 
repent  and  be  baptized  and  they  would  receive  this 
gift  of  the  Holy  Ghost,  saying  that  the  "promise" 
was  to  them  and  their  children  and  to  all  that  were 
afar  off,  as  many  as  the  Lord  should  call.  The 
apostles  and  the  church  had  received  the  "baptism" 
of  the  Spirit — were  "filled  with  the  Holy  Ghost," 
and  as  Peter  stood  before  the  amazed  and  mocking 
multitudes  he,  speaking  under  the  anointing  of  that 
Spirit  quotes  Joel  2:  28-30,  and  applies  its  fulfilment 
directly  to  themselves  upon  that  occasion;  and  yet 
Joel  did  not  say  that  God  would  "baptize"  with  the 
Spirit,  but  tliat  he  would  "pour  out"  his  Spirit  upon 
all  flesh,  etc. ;  hence,  if  we  can  sliow  that  others 
at  different  times  were  "filled  with"  or  had  the  Spirit 
"poured  out"  ui)on  them  we  shall  liave  thoroughly 
overthrown  Russell's  heresy  concerning  the  baptism 
of  the  Spirit.    In  Luke's  own  account  of  Cornelius' 


Christian  Experience 


63 


house  receiving  the  Holy  Ghost  he  says  "the  Holy 
Ghost  fell  on  them,"  that  it  was  "poured  out"  upon 
them,  and  that  they  "received  the  Holy  Ghost" 
(Acts  10 :  4.4-47).  Thus  to  "pour  out,"  "fall  upon," 
to  "receive"  are  equivalent  terms.  Peter,  in  his 
words  as  quoted  by  Luke  (v.  47),  said,  "Can  any 
man  forbid  water  that  these  should  not  be  baptized, 
v.hich  have  received  the  Holy  Ghost  as  well  as  we?" 
Then  in  the  next  chapter  (vs.  15-17)  Peter  says  that 
the  Spirit  "fell  on"  them,  and  after  this  he  re-; 
membered  the  word  of  the  Lord  how  he  said,  "John 
indeed  baptized  with  water;  but  ye  shall  be  baptized 
with  the  Holy  Ghost."  Thus  we  see  that  the  writers 
and  speakers  under  inspiration  used  these  terms 
interchangeably  and  accommodatively,  just  as  the 
occasion  and  circumstances  required,  and  in  an  ap-^ 
propriate  style. 

Again,  in  Acts  8:  5-17,  we  have  the  brief  history 
of  the  planting  of  the  church  in  the  city  of  Samaria. 
Philip  first  preached  there,  and  when  the  church  at 
Jerusalem  heard  that  the  people  of  Samaria  had 
received  the  word  of  God,  Peter  and  John  were  sent 
down,  who,  when  they  had  come  down,  prayed  for 
them  that  they  might  receive  the  Holy  Ghost;  for 
as  yet  he  was  fallen  upon  none  of  them.  So  tliey 
laid  their  hands  on  them  and  they  received  the  Holy 
Ghost.  Here  "fallen  upon,"  and  "received"  are  used 
interchangeably,  hence  tliere  is  no  difference.  In 
Acts  13:52  we  read  that  the  disciples  were  "filled 
with  joy  and  with  the  Holy  Spirit."  Tliis  is  what 
happened  at  Pentecost — they  were  all  filled  with  the 
Holy  Spirit.  The  manifestations  may  not  have  been 
the  same ;  they  do  not  have  to  be.   At  Ephesus,  Paul 


64 


Errors  of  Russellism 


inquired  of  some  If  they  had  received  the  Holy  Ghost 
since  they  believed.  They  answered  in  the  negative, 
so  the  apostle  taught  tliem  in  direct  and  absolute 
harmony  with  the  baptism  of  John  and  his  promise 
of  the  Spirit,  then  laid  his  hands  upon  them  and  "the 
Holy  Ghost  came  on  them ;  and  they  spake  with 
tongues  and  prophesied"  (Acts  19:1-6).  Here  is 
an  instance  in  perfect  harmony  with  the  Pentecostal 
baptism,  except  that  hands  were  laid  on  the  Ephe- 
sians.  They  spake  with  tongues  as  on  Pentecost, 
and  they  prophesied  as  Joel  said  they  would.  No 
mention  is  made  of  the  room's  being  filled  with  any 
divine  essence  or  influence,  in  any  case  except  that 
on  Pentecost.  This  is  unimportant.  Neither  the 
prophet  Joel  nor  John  the  Baptist,  nor  Christ,  nor 
any  one  else  mentioned  that  such  peculiar  thing 
would  occur.  It  is  not  the  accompanying  manifesta- 
tions that  we  seek  for  and  obtain ;  it  is  the  Holy 
Ghost  himself.  His  operations  are  all  within  the 
province  of  his  own  will,  and  according  to  spiritual 
profit;  we  accept  these  as  they  are  revealed,  as 
heavenly  and  genuine. 

Where  within  the  lids  of  the  Holy  Bible  are  we 
told  that  the  baptism  or  gift  of  the  Holy  Ghost  is  not 
for  the  church  of  God  today.?  NoMhere.  Where  do  we 
read  that  it  is  not  a  personal  experience  to  be  souglit 
for  individually  by  all  the  people  of  God.?  Nowhere. 
Who  said  that  the  church  sliould  be  contented  with- 
out the  baptism  of  the  Holy  Ghost.?  Pastor  Russell. 
Shall  we  obey  God  or  the  deluded  millennialist.?  "It 
is  better  to  obey  God  rather  than  man,"  though  that 
man  be  the  "world's  most  noted  lecturer."  Satan 
knows,  and  Russell  ought  to  know  (if  he  does  not), 


Christian  Experience 


65 


that  the  most  injurious  weapon  to  the  Icingdoni  of 
darkness  is  a  Pentecostal  baptism  of  Holy  Spirit 
fire,  in  the  churches.  Tliis  is  why  he  and  his  agents 
are  propagating  these  confusing  and  deceptive  doc- 
trines against  this  experience. 


CHAPTER  VlII 


SETTING  UP  THE  KINGDOM 

"And  in  tlie  days  of  these  kings  [or  kingdoms] 
shall  the  God  of  heaven  set  up  a  kingdom,  which  shall 
never  be  destroyed*  and  the  kingdom  shall  not  be 
left  to  other  people,  but  it  shall  break  in  pieces  and 
consume  all  these  kingdoms,  and  it  shall  stand  for- 
ever" (Dan.  2:44).  The  kingdoms  referred  to  are 
the  Babylonian,  Medo-Persian,  Grecian,  and  Roman. 
In  order  that  this  prophecy  of  Danijel's  be  fulfilled 
the  kingdom  of  God  must  needs  bo  "set  up"  some 
time  before  the  downfall  of  the  four  above-mentioned 
kingdoms.  The  four  succeeded  each  other;  first  the 
Babylonian,  next  the  Medo-Persian,  then  the  Gre- 
cian, and  lastly — the  Roman  Empire.  It  is  not  at  all 
consistent  with  the  historical  facts  and  with  the 
prophecies  of  the  Bible  that  the  setting  up  of  God's 
kingdom  should  be  deferred  until  the  four  kingdoms 
represented  in  the  vision  would  have  died  away  and 
become  mere  fragments  in  the  earth.  Rather,  it 
appears  that  while  the  last  of  the  four  kingdoms 
(the  Roman  Empire)  would  be  enjoying  the  height 
of  its  glory  as  a  universal  sovereignty,  God's  king- 
dom would  be  "set  up."  In  comparative  size  ifc  was 
to  be  a  mere  "stone,"  which  would  continue  to  grow 
until  it  would  demolish  the  other  kingdoms  ment  ioned 
in  the  dream  and  fill  the  whole  earth.  Nothing  is 
said  about  its  destroying  other  kingdoms,  aside  from 
the  four  under  consideration.  It  was  upon  the 
"feet"  not  the  "toes"  of  the  image  that  the  "stone" 
66 


Setting  Up  the  Kingdom 


67 


smote.  And  it  was  while  the  image  was  one — the 
gold,  the  silver,  the  brass,  the  iron,  and  the  clay  all 
formed  tlie  one  invige,  a  fact  which  denotes  the  close 
proximity  of  these  kingdoms  and  their  relationship 
to  each  other  in  their  succession — that  the  "stone" 
began  its  vrork.  Moreover,  it  was  because  those 
kingdoms  were  universal  monarchies  and  under 
Iveafhen  dominion  that  the  Lord  purposed  and  de- 
clared their  destruction.  All  four  of  those  heathen 
kingdoms  have  long  ago  ceased  their  universal  sway. 
There  are  yet  a  number  of  large  heathen  nations, 
but  instead  of  these  swaying  a  heathen  scepter  over 
the  world.  Christian  nations  have  the  dominion. 

We  should  not  expect  too  much  from  this  proph- 
ecy. It  must  meet  its  fulfilment  only  as  designed  in 
the  mind  of  God.  While  the  kingdom  of  God  was 
to  fill  the  whole  earth,  it  is  not  stated  that  every 
living  creature  would  be  or  become  a  subject  of  tlie 
King  of  heaven.  The  idea  is  the  universality  or 
dominating  prevalence  of  Christianity  among  the 
kingdoms  of  men,  and  that  because  of  this,  millions 
of  souls  throughout  the  whole  earth  would  serve  the 
Lord. 

For  a  complete  work  on  the  kingdom  of  God  in- 
quire of  the  Gospel  Trumpet  Company,  Anderson, 
Ind. 

We  shall  now  proceed  to  show  that  the  kingdom 
of  God  was  set  up  in  power  over  eighteen  hundred 
years  ago,  and  kindly  ask  the  reader  to  read  care- 
fully and  to  compare  with  the  Bible  and  facts. 

Before  entering  upon  the  Scriptural  consideration 
of  the  setting  up  of  the  kingdom,  it  will  not  be  out  of 
place  to  quote  from  Pastor  Kussell's  work,  in  order 


68 


Errors  of  Russellism 


that  the  reader  may  full}-^  understand  his  position: 
In  Millennial  Dawn,  Vol.  I,  p.  255,  we  read: 

During  the  Gospel  age  this  "stone"  kingdom  is  being 
formed,  ' '  cut  out. "  .  .  .  .  When  complete,  when  entirely- 
cut  out,  it  will  smite  and  destroy  the  kingdoms  of  this 
world.    Not  the  people,  but  the  governments,  are  symbolized 

by  the  image,  and  these  are  to  be  destroyed  The 

stone,  during  its  preparation,  while  being  cut  out,  might 
be  called  an  embryo  mountain,  in  view  of  its  future  destiny; 
80,  too,  the  Church  could  be,  and  sometimes  is,  called  the 
Kingdom  of  God.  In  fact,  however,  the  stone  does  not 
become  the  mountain  until  it  has  smitten  the  image. 

Again  I  quote  from  Millennial  Dawn,  Series  I, 
p.  284. 

The  Church  at  present,  therefore,  is  not  the  Kingdom  of 
God  set  up  in  power  and  glory,  but  in  its  incipient,  embryo 
condition. 

"Embryo"  is  a  term  appHed  to  an  unborn  child,  or 
to  the  first  sprouting  of  the  life-germ  in  a  plant  seed ; 
so  if  we  accept  Russell's  idea,  we  have  an  "unborn" 
kingdom — one  that  is  helpless  and  undeveloped. 

I  quote  from  Series  II,  p.  76,  as  follows : 

It  will  be  God's  Kingdom,  the  Kingdom  of  Jehovah's 
Anointed.  It  will  be  established  gradually,  during  a  great 
time  of  trouble  with  which  the  Gospel  age  will  close,  and 
in  the  midst  of  which  present  dominions  shall  be  utterly 
consumed,  passing  away  amid  great  confusion.  In  this  chap- 
ter we  present  the  Bible  evidence  proving  that  the  full  end 
of  the  times  of  the  Gentiles,  i.  e.,  the  full  end  of  their 
lease  of  dominion,  will  be  reached  in  A.  D.  1914. 

Next,  I  take  from  Series  III,  p.  150: 

The  parallel  to  this,  as  we  have  seen,  points  to  1874  as 
the  time  of  our  Lord's  second  presence  [coming]  as  Bride- 
groom and  Eeaper,  and  to  April  1878  as  the  time  when  he 
began  to  exercise  his  office  of  King  of  kings  and  Lord  of 
Lords  in  every  deed, — this  time  a  spiritual  King,  present 
with  all  power,  though  invisible  to  men. 


Setting  Up  the  Kmgdom 


69 


But  as  the  Kingdom  of  Zion  to  some  extent  began  in 
1878,  when  our  King  took  to  himself  his  great  power  to 
reign. — Series  III,  p.  278. 

Not  until  the  full  end  of  Gentile  Times  (Oct.  A.  D.  1914) 
should  we  expect  the  earthly  phase  of  God's  Kingdom; 
for  in  giving  a  lease  of  dominion  to  the  Gentiles  until  that 
date  God  could  make  no  mistake  and  bis  plans  alter  not. 
The  earthly  phase  of  the  Kingdom  of  God  when  set  up  will 
be  Israelitish." — Series  IV,  p.  624. 

Then  he  tells  us  on  page  631 : 

The  inauguration  of  the  Kingdom  will  be  accompanied 
with  such  awe-inspiring  scenes  as  will  cause  the  whole 
world  to  tremble  with  fear,  and  to  gladly  recognize  the 
Anointed  of  the  Lord  as  King  of  the  whole  earth. 

In  Series  III,  p.  22,  we  read: 

Those  who  have  caught  the  force  of  the  lessons  of  the 
preceding  volumes  will  see  that  God's  Kingdom  will  not  be 
one  of  outward,  visible,  earthly  splendor,  but  of  power  and 
divine  glory.  This  Kingdom  has  already  come  into  execu- 
tive authority,  although  it  has  not  yet  conquered  and  dis- 
placed the  kingdoms  of  this  world,  whose  lease  of  power 
has  not  yet  expired. 

During  the  time  of  trouble,  closing  this  age,  they  [tlie 
saints]  will  be  exalted  to  power,  but  their  "reign"  of 
righteousness  over  the  world  can  date  only  from  A.  D.  1914 — 
when  the  Times  of  the  Gentiles  have  expired. — Series  II, 
p.  81. 

And  to  clinch  all  the  foregoing  astounding 
facts(.?)  we  further  note  the  following: 

So,  then,  in  the  present  due  time,  we  see  that  Elijah  the 
prophet  came,  as  foretold,  before  the  great  and  notable  day 
of  the  Lord.  And  we  hear  his  closing  testimony,  like  that 
of  John  saying,  "There  standetli  one  among  you  whom 
ye  know  not."  ....  Not  only  do  we  hear  this  testimony 
from  a  few  of  the  Elijah  class  now,  but  every  one  who  is 
of  the  Elijah  class  will  ere  long  be  found  proclaiming  this 
message  and  engaging  in  the  Elijah  work. — Series  II,  vp. 
264,  265. 


70 


Errors  of  Russellum 


All  who  catch  the  force  of  Pastor  Russell's  Studies 
and  cater  to  his  crafty  proclamations  concerning  the 
presence  of  the  King,  in  other  words,  become  Russell- 
ites,  these  are  the  "Little  Flock"  of  the  "High  Call- 
ing," the  "class"  who  are  going  to  "help"  the  Lord 
"restore  all  things,"  "demolish"  Gentile  rule,  and 
bring  about  a  reign  of  universal  righteousness. 

In  the  foregoing  quotations  from  Millennial  Dawn- 
ism's  books  we  have  observed  that  Christ  came  in 
1874,  and  that  his  kingdom  was  set  up  in  "power 
and  divine  glory"  in  1878,  and  that  tlie  full  time  of 
Gentile  dominion  ends  in  1914.  As  might  have  been 
expected,  Russell  was  wise  enough  to  say  that  the 
"presence"  of  the  Lord  is  "invisible."  "They  com- 
pass sea  and  land  to  make  one  proselyte,"  not  to 
Christianity,  nri'  to  holy  living,  but  to  their  "Elijah 
class."  They  go  everywhere  under  the  sun,  not  to 
warn  sinners  to  "flee  the  wrath  to  come,"  but  to  in- 
form a  "deceived"  and  "slumbering"  "nominal  Chris- 
tianity" that  man  has  no  soul  after  all,  that  Christ 
came  in  1874,  and  that  he  has  "set  up"  his  "kingdom 
in  power." 

These  are  very  strange  things  indeed  which  have 
greeted  our  ears. 

Having  noted  that  Mr.  Russell  claims  that  Christ's 
kingdom  did  "not  come  in  power"  until  1878,  and 
that  by  1914  it  would  assume  its  eartlily  form — be 
Israelitish — having  fully  "smashed"  aU  Gentile  king- 
doms, we  will  apply  the  blazing  light  of  God's  eternal 
truth  to  this  chalfy  system  of  falsehood. 

Mark  9:1:  "And  he  said  unto  them.  Verily  I  say 
unto  you,  that  there  be  some  of  them  that  stand 
here,  which  shall  not  taste  of  death,  till  they  liave 


Setting  Up  the  Kingdom 


71 


seen  the  kingdom  of  God  come  with  power."  Luke 
9:27:  "But  I  tell  you  of  a  truth  there  be  some 
standing  here,  which  shall  not  taste  of  death,  till  they 
see  the  kingdom  of  God."  Russell's  idea  is  that  the 
king  is  now  present,  though  "invisible,"  and  that  the 
kingdom  is  now  set  up  "in  power"  though  not  "seen" 
nor  "recognizable"  bv  the  people.  But  the  word  of 
tlie  Lord  is  directly  opposite  to  the  Russell  "Plan." 
According  to  the  Bible,  a  man  could  "sec  the  king- 
dom come  with  power"  before  he  "tasted  of  death." 
The  preparatory  experience  was  declared  to  be  the 
now  birth — "Except  a  m  m  be  born  again,  he  can  not 
SEE  the  kingdom  of  God."  Some  of  the  apostles 
saw  God's  kingdom  come  in  power  before  they  tasted 
(fcath.  The  way  Russell  dodges  thi-  fact  is  by  say- 
ing that  the  Savior  was  transfigured  before  them, 
and  that  the  appearance  of  Moses  and  Elias  in  a 
vision  on  that  occasion  was  the  "kingdom"  they  saw; 
that  is,  only  a  visionary  one.  Our  Savior  did  not 
say  that  he  would  show  them  a  vision  of  a  kingdom, 
but  told  them  they  would  see  the  kingdom  of  God 
itself  come  in  power.  That  the  kingdom  of  God  did 
"come  in  power"  at  the  time  of,  and  following,  the 
Pentecostal  outpouring  of  the  Holy  Ghost  in  the 
conversion  and  sanctification  of  thousands  of  souls 
can  not  be  successfully  denied.  But  "great  minds" 
sometimes  differ,  and  so  Mr.  Russell  wishes  to  "dif- 
fer"; the  reason  is  obvious — he  is  the  slave  of  a  false 
system  of  belief. 

And  far  from  the  kingdom  of  God  being  in  its 
embryonic  state  in  those  days,  we  read  in  Col.  1:11- 
13  that  the  saints  were  "Strengthened  with  all  might, 
according  to  his  [the  King's]  glorious  power,  unto 


72 


Errors  of  Russdlism 


all   patience   and   long-suffering   with  joyfulness; 

.  .  wlio  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom  of 
his  dear  Son." 

We  have  already  noted  that  according  to  Millen- 
nial Dawnism,  the  kingdom  was  "set  up"  in  1878. 
From  Series  III,  p.  234  we  quote  as  follows : 

And  since  the  resurrection  of  the  Church  must  occur 
some  time  during;  this  "end"  or  "harvest"  period  (Eev. 
11:18),  we  hold  that  it  is  a  most  reasonable  inference,  and 
one  in  perfect  harmony  with  all  the  Lord's  plan,  that  in  the 
spring  of  1878  all  the  holy  apostles  and  other  "overcomers" 
of  the  Gospel  age  who  slept  in  Jesus  were  raised  spirit 
beings,  like  unto  their  Lord  and  Master.  And  while  we, 
therefore,  conclude  that  their  resurrection  is  now  an  ac- 
complished fact,  and  hence  that  they  as  well  as  the  Lord 
are  present  in  the  earth,  the  fact  that  we  do  not  see  them 
is  no  obstacle  to  faith. 

Thus  we  loarn,  by  having  come  in  touch  with  Mil- 
lennial Dawn,  that  the  Lord  came  in  1874,  and  that 
in  April  1878  all  the  apostles  and  saints  of  the 
gospel  age  rose  from  the  dead  and  are  nozv  invisibly 
present  with  their  Lord  in  the  earth.  But  one  of  the 
main  obstacles  to  our  faith  in  this  nonsense  is 
that  it  is  so  far  from  being  supported  by  the  truth 
that  it  is  directly  contrary  to  facts.  In  1  Cor. 
15:  22-24  we  read:  "For  as  in  Adam  all  die,  even  so 
in  Christ  shall  all  be  made  alive.  But  every  man 
in  his  own  order:  Christ  the  firstfruits;  afterward 
they  that  are  Christ's  at  liis  coming.  Then  cometh 
the  end,  when  lie  shall  have  delivered  up  the  kingdom 
to  God,  even  the  Father ;  when  he  shall  have  put  down 
all  rule  and  all  authority  and  power."  If  "they  that 
are  Christ's  at  his  coming"  have  been  raised,  as 
Mr.  Russell  claims,  according  to  the  unmistakable 


Setting  Up  the  Kingdom 


73 


language  of  Paul,  instead  of  the  kingdom  of  God 
being  "set  up"  at  this  time  it  was  "delivered  up"; 
for  so  states  the  Word  of  God.  But  while  we  agree 
with  the  Pastor  upon  the  point  that  the  sleeping 
saints  are  to  be  resurrected  "at  the  coming  of  the 
Lord,"  we  do  not  agree  with  him  cither  that  the 
Lord  has  made  his  second  advent  or  that  the  saints 
are  risen  from  the  dead.  The  subjects  of  the  resur- 
rection and  the  second  coming  of  Christ  will  be 
fully  treated  in  subsequent  chapters. 

We  can  best  understand  and  locate  the  date  of  the 
establishment  of  the  kingdom  of  God  by  the  plain 
texts  of  Scripture  treating  this  doctrine.  That  there 
are  occasional  passages  and  references  to  the  future 
glory  and  heavenly  phase  of  the  kingdom  we  do  not 
deny,  but  there  are  many  references  which  prove  in 
plain  terms  that  the  kingdom  of  God  has  existed  in 
power  since  the  first  coming  of  the  Lord.  A  few 
quotations  will  suffice.  "In  those  days  came  John  the 
Baptist,  preaching  in  the  wilderness  of  Judea,  and 
saying.  Repent  3'e:  for  the  kingdom  of  heaven  is  at 
hand"  (Matt.  3:1,  2).  "Now  after  that  John  was 
put  in  prison,  Jesus  came  into  Galilee,  preaching 
the  gospel  of  the  kingdom  of  God,  and  saying.  The 
time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand: 
repent  ye,  and  believe  the  gospel"  (Mark  1:14,  15). 
In  evidence  of  the  fact  that  the  kingdom  of  God  was 
ready  for  the  reception  of  its  subjects  and  that  men 
entered  into  it  from  the  days  of  John,  I  cite  Luke 
16:  16 — "The  law  and  the  prophets  were  until  John: 
since  that  time  the  kingdom  of  God  is  preached, 
and  EVERY  MAN  PREssETK  INTO  IT."  It  IS  Elder 
Russell  who  dates  the  setting  up  of  God's  king- 


74 


Errors  of  Russellism 


dom  April  1878;  it  is  the  inspiration  of  God  which 
dates  its  estcablisliment  A.  D.  33.  It  was  Philip  who 
preached  tlie  things  concerning  this  kingdom  after 
Pentecost;  and  it  was  Stephen,  tlie  first  Christian 
martyr,  who  preached  another  King,  Jesus,  partly 
for  which,  doubtless,  he  suffered  martyrdom  (Acts 
7).  It  was  true  that  at  first  tlie  disciples  did  not 
fully  imderstand  the  nature  and  character  of  the 
kingdom,  but  their  confusion  vanished  at  the  descent 
of  the  Holy  Ghost  on  Pentecost,  The  last  intima- 
tion that  they  were  in  the  mist  is  in  Acts  1 :  6-8 ;  this 
passage  is  a  reference  to  the  question  the  disciples 
had  asked  the  Lord  before  tliey  had  received  the 
infilling  of  the  Holy  Spirit.  He  brought  all  these 
things  to  their  remembrance,  and  even  though  they 
did  not  understand  at  first,  they  confessed  their  own 
misapprehensions  when  the  Spirit  of  God  fell  upon 
them  and  consumed  their  fleshly  desires  and  ambi- 
tions for  a  literal  kingdom;  and  we  heard  no  more 
about  the  kingdom  being  "restored  to  Israel,"  until 
these  modern  dreamers  resurrected  the  old  blunder. 
But  just  as  the  Holy  Spirit's  power  and  anointing 
opened  the  eyes  of  the  apostles  at  Pentecost  so  it 
will  do  for  people  today ,  if  they  will  humbly  confess 
their  misapprehensions,  discard  their  false  doctrines, 
and  accept  the  straight  truth  of  God.  It  would 
mean  quite  a  book-burning,  but  it  would  be  far 
better  to  see  books  burn  than  it  would  be  to  see  souls 
turned  into  the  lake  of  fire  on  account  of  wrong 
teaching. 

"I  John,  who  am  also  your  brother,  and  compan- 
ion in  tribulation,  and  in  the  kingdom  and  patience 
of  Jesus  Christ"  (Rev.  1:9).    It  is  not  a  question 


Setting  Up  the  Kingdom 


75 


of  whether  the  kingdom  is  literally  conquering  and 
bringing  into  its  dominion  all  men.  During  the 
gospel  era  millions  have  become  subjects  of  the  king- 
dom of  God ;  quite  enough  to  conquer  the  world  if 
they  all  had  jived  and  labored  simultaneoush'  here 
below.  John  was  in  this  kingdom  of  Christ  in  his 
da}',  although  at  the  very  time  he  gave  this  testimony 
to  the  world,  he  was  living  in  exile  «n  the  isle  of 
Patmos,  whither  he  had  been  banished  for  his  faith- 
fulness to  the  King  of  kings.  When  we  come  to 
understand  the  real  character  of  this  kingdom,  in- 
stead of  looking  for  Christ  to  come  and  reign  in 
millennial  glory  and  subdue  earthly  dominions,  we 
shall  begin  to  seek  salvation  through  the  grace  of 
God,  and  prepare  to  meet  a  Christ  who  will  soon 
come  to  judge  the  quick  and  the  dead  (2  Tim.  4:1). 


CHAPTER  IX 


WHO  ARE  THE  "KINGDOM  SAINTS"? 

Elder  Russell  has  invented  and  drawn  lines  of 
distinction  between  the  "ransomed  of  the  Lord"  for 
the  next  world,  which  he  has  named  the  "golden" 
millennial  age.  There  are  what  he  terms  "kingdom 
saints,"  and  a  lower  class  to  share  lower  honors,  who 
are  the  tribulation  saints.  Other  appellations  for 
the  "kingdom  saints"  are:  the  "elect,"  the  "little 
flock,"  the  "high  calling,"  the  "bride,"  "virgin"  class, 
etc.  These  Mr.  Russell  tells  us,  are  to  be  exalted 
to  joint-heirship  with  Christ  during  the  millennium, 
and  to  be  partakers  of  the  "divine"  or  "spirit" 
nature.  This  "divine  nature"  is  "immortality,"  or 
"inherent"  life,  and  those  possessing  it  will  never  die. 
Tlie  reason  for  this  exaltation  of  the  "kingdom 
saints"  is  that  throughout  the  gospel  age  they,  like 
Christ,  have  sacrificed  their  lives  unto  death  in  the 
service  of  God;  these  are  "sacrifices,"  and,  according 
to  Millennial  Dawnism,  make  up  the  number  of  those 
who  will  reign  with  Christ  a  thousand  years,  sitting 
upon  thrones  Avith  Christ  judging  and  ruling  the 
world. 

''JMiose  in  the  "tribulation"  class  are  "lower" ;  they 
are  not  of  those  who  sacrificed  their  lives.  During 
the  "time  of  awful  trouble"  (1874-1914)  in  which 
the  gospel  age  closes  and  the  millennium  "daAvns," 
the  nations  are  vexed,  "awe-inspiring  scenes"  occur, 
the  "whole  Avorld  trembles  for  fear,"  people  cry  for 
the  rocks  and  mountains  to  "fall  on  them,"  etc.  Dur- 
ing this  period,  so  Mr.  Russell  tells  us,  the  "tribula- 
76 


Who  Are  tlie  "Kingdom  Saints"? 


77 


tion"  saints  will  Avash  their  robes ;  but  these,  be- 
cause of  having  neglected  their  loyalty  until  the 
"trouble"  came  upon  the  world,  will  not  be  "honored" 
and  "exalted"  with  the  "Bride"  to  the  "divine  na- 
ture"— "immortality."  On  page  213  of  Series  III, 
Mr.  Russell  says : 

The  Gospel  age  has  been  the  calling  time — fust,  for  calling 
sinners  to  repentance  and  to  faith  in  Christ  the  Kedeenier; 
and,  second,  for  calling  these  justified  ones  to  the  high 
privilege  of  joint-heirship  with  Christ  in  his  Kingdom,  on 
the  condition  of  following  now  in  his  footprints  of  self-sac- 
rifice, even  unto  death — as  the  condition  ot"  acceptance  to  the 
Kingdom  work  and  honors  of  tl'e  coming  Millennial  age. 

Next  I  quote  from  p.  221 — 

When  all  the  faithful  "wise  virgins"  have  been  proved 
so,  and  have  entered  in  to  the  joys  of  the  Lord,  the  "door" 
of  opportunity  to  become  of  that  class  will  close;  and  no 
more  can  enter  it.  When  all  the  wise  have  entered  in,  tlie 
number  predestined  will  bo  complete;  and  then  the  Master 
will  rise  up  and  shut  the  door. 

Then  further  along  on  the  same  page  the  Pastor 
tells  us  that  the  "foolish  virgins,  though  rejected 
from  the  high  calling,"  will  "nevertheless  be  favored, 
and  will  be  known  in  a  humbler  capacity  in  the  Lord's 
household." 

It  follows  that  he  could  not  call  or  invite  to  that  honor 
[high  calling]  more  than  would  complete  the  number  he  had 
determined.  And,  in  October  1881,  his  Word  shows,  this 
full  number  had  been  secured. — p.  219. 

And  it  is  this  favor,  tliis  "call"  or  invitation,  which  we 
have  seen  ceased,  totally  and  forever  in  October  1881,  the 
parallel  point  of  time  to  the  end  of  the  Jcwisli  call  or  favor. 
.  .  .  .  The  stopping  of  the  favor  or  "call"  here,  in  1881, 
is  followed,  or  rather  lapped  upon,  by  the  general  call  of 
the  whole  world  to  the  Millennial  blessings  and  favor  upon 
conditions  of  faith  and  willing  obedience  (not  however  a 
sacrifice  unto  death).    This  however,  is  a  lower  call,  a  less 


78 


Errors  of  RusneUitm 


favor  than  that  which  ceased;— a  call  to  enjoy  blessings 
wnder  the  Kingdom,  but  not  to  be  parts  of  the  anointed, 
Kingdom  class. — p,  218.  We  recognize  A.  D.  1881  as  mark- 
ing the  close  of  the  special  favor  to  Gentiles — the  close 
of  the  "high  calling,"  or  invitation  to  the  blessings  pecul- 
iar to  this  age — to  become  joint-heirs  with  Christ  and  par- 
takers of  the  divine  nature. — Series  II,  p.  235. 

Since  noting  Mr.  Russell's  views,  the  questions 
naturally  arise,  Are  these  things  true.'^  Have  they 
Scriptural  support From  whence  all  this  juggling.'' 
Who  are  the  "kingdom  saints".-^  Will  some  have  and 
enjoy  "higher  honors"  and  a  "higher  calling".''  Will 
certain  "elect"  reign  with  Christ,  and  the  others 
"serve,"  or  merely  be  "present"  as  spectators? 

W^hat  saith  the  Lord.?  In  Matt.  25:31-46  only 
two  classes  are  known ;  those  on  the  right  hand,  who 
"inlierit  the  kingdom,"  and  those  on  the  left  hand, 
who  are  rejected  and  banished  to  their  eternal  doom. 
There  can  be  but  one  plane  upon  wliich  all  the  re- 
deemed children  of  God  live,  both  in  this  world  and 
that  which  is  to  come.  Elder  Russell  has  unscrip- 
turally  distinguished  between  tlwse  who  have  ac- 
cepted Christ  during  tl>e  gospel  age,  and  those  who 
have  turned  to  the  Lord  during  the  supposed  forty- 
year  "time  of  trouble."  The  former,  he  says,  are  to 
reign  Avith  Christ  a  thousand  years,  whether  they  be 
real  martyrs  or  not,  if  their  consecration  was  unto 
death.  In  other  chapters  we  will  show  that  the  text 
upon  which  he  builds  his  "time  of  trouble"  is  Avrested 
and  misapplied;  but  now  let  us  see  who  it  is  that 
reigns  with  Christ.  "For  if  by  one  man's  offense 
death  reigned  by  one ;  much  more  they  which  receive 
abundance  of  grace  and  of  the  gift  of  righteousness 
shall  reign  in  life  by  one,  Jesus  Christ"  (Rom.  5 :  17). 


Who  Are  the  "Kingdom  Saints''? 


79 


Who  is  it  that  has  life?  "He  that  hath  the  Son  hath 
life;  and  he  that  hath  not  the  Son  of  God,  hath  not 
life"  (1  John  5:  12).  This  life  is  obtarried  by  be- 
lieving on  the  Son  of  God.  "He  that  bclieveth  on 
the  Son  hath  everlasting  life;  and  he  that  believeth 
not  the  Son  shall  not  see  life ;  but  the  wrath  of  God 
abideth  on  him"  (Jolm  3:3G).  "For  whatsoever 
[or  whosoever]  is  born  of  God  overcometh  the  world : 
and  this  is  the  victory  that  overcometh  the  world, 
even  our  faith.  WIk)  is  he  that  overcometh  the  world, 
but  he  that  believeth  tliat  Jesus  is  the  Son  of  God.'*" 
(1  Jolm  5:4,  5). 

Therefore,  those  who  are  heart-believers  in  the 
Son  of  God  are  overcomers.  They  "reign  in  life  by 
one  Jesus  Christ."  Tliis  "abundance  of  grace"  is  a 
free  gift  to  all  Avho  will  accept  it,  and  those  wlio  have 
it  are  "kings  and  priests  unto  God."  There  is  in- 
deed a  certain  reign  of  a  thousand  jears  assigned  to 
the  nuu-tyred  saints  (Revelation  20),  of  whicli  we 
shall  write  later,  but  all  the  saints  of  God  are  reign- 
ing in  life,  hence  are  "kingdom"  saints.  "Whoso- 
ever is  born  of  God  overcometh  the  world" ;  therefore 
all  the  cluldrcn  of  God  are  kings  individualljr,  and 
reign  over  all  the  dominion  of  sin.  "They  are  more 
than  conquerors."  Paul  asks,  "Who  shall  separate 
us  from  the  love  of  Christ?  shall  ti'ibulation,  or 
distress,  or  persecution,  or  famine,  or  nakedness,  or 
peril  or  sword?  As  it  is  written.  For  thy  sake  we  are 
killed  all  the  day  long;  we  are  accounted  as  sheep  for 
the  slaughter.  Nay,  in  all  these  tilings  we  are  more 
than  conquerors  through  him  that  loved  us"  (Rom. 
8:35-37). 

The  only  reign  of  the  saints  that  Elder  Russell 


80 


Errors  of  Russellism 


sees  is  in  a  miUennium  with  Satan  bound.  But  the 
"kingdom"  saints  are  those  who  are  born  again,  and 
who  are  in  the  kingdom  of  God  now,  overcoming  the 
world  through  the  grace  of  God.  They  reign  over 
sin  (Rom.  6:4-14)  and  over  all  tribulation;  hence,, 
after  the  last  battle  is  fought  and  they  have  laid 
aside  their  armor,  they  shall  surely  wear  a  victor's 
crown.  Paul's  testimony  was,  "I  have  fought  a  good 
fight,  I  have  kept  the  faith:  henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  Judge,  shall  give  me  at  that  day ;  and 
not  to  me  only,  but  unto  all  them  also  that  love  his 
appearing"  (2  Tim.  4:7,  8).  These  are  they  who 
reign  in  life,  who  have  victory  over  death,  and  who 
will  have  an  abundant  entrance  into  that  celestial 
kingdom  of  everlasting  righteousness  in  a  world  that 
shall  never  end.    No  other  will  ever  see  God. 

Now  is  the  acceptable  time  to  join  the  conquering 
hosts  of  the  redeemed  and  march  with  them  to  heav- 
en's fair  country.    Come,  sinner,  enlist  today. 


CHAPTER  X 


THE  "TIME  OF  TROUBLE" 

"And  at  that  time  shall  Michael  stand  up,  the 
great  prince  which  standeth  for  the  children  of  thy 
people;  and  there  shall  be  a  time  of  trouble,  such 
as  never  was  since  there  was  a  nation  even  to  that 
same  time:  and  at  that  time  thy  people  shall  be  de- 
livered, every  one  that  shall  be  found  written  in  the 
book"  (Dan.  12:  1).  "Come,  my  people,  enter  tJiou 
into  thy  chambers,  and  shut  thy  doors  about  thee: 
hide  thyself  as  it  were  for  a  little  moment,  until  the 
indignation  be  overp;ist.  For,  behold,  the  Jjord 
Cometh  out  of  his  place  to  punish  the  inhabitants  of 
the  earth  for  their  iniquity:  the  earth  also  shall  dis- 
close her  blood,  and  shall  no  more  cover  her  slain" 
(Isa.  26:  20,  21).  "Alas!  for  that  day  is  great,  so 
that  none  is  like  it:  it  is  even  the  time  of  Jacob's 
trouble;  but  he  shall  be         I  out  of  it"  (Jer.  30:  7). 

Elder  Russell  quotes  Dan.  12:  1  and  applies  it  to 
the  period  of  time  between  1874  and  1914.  That  this 
application  of  the  passage  is  incorrect  a  careful 
examination  will  reveal. 

The  "Day  of  Jehovah"  is  the  name  of  that  period  of 
time  in  which  God's  kingdom,  under  Christ,  is  to  be  gradu- 
ally "set  up"  in  the  earth  [A.  D.  1874-1914],  while  the 
kingdoms  of  this  world  are  passing  away  and  Satan 's  power 
and  influence  over  men  are  being  bound.  It  is  everywhere 
described  as  a  dark  day  of  intense  trouble  and  distress  and 

perplexity  upon  mankind  Small  revolutions  have 

caused  trouble  in  every  age;  and  this,  so  much  greater  than 
any  previous  revolution,  is  to  bo  a  time  of  trouble  such  as 
never  was  since  there  was  a  nation — no,  nor  ever  shall  be. — 
Dan.  12:1;  Matt.  24:21,  22.— Series  I,  p.  307. 

81 


82 


Errors  of  Russellism 


On  page  168  he  also  quotes  Dan.  12:1  and  ap- 
plies, or  ratlier  misapplies,  it  to  his  supposed  forty 
years  of  "distress,"  "perplexities,"  "world-wide  revo- 
lutions," and  "anarchy,"  during  which  period  "all  law 
and  order  would  be  dashed  into  tlie  ab^'ss,"  etc.  He 
also  quotes  Matt.  24:15-22  in  full  and  misapplies 
it  to  his  "time  of  trouble"  (Millennial  Dawn,  Vol.  lY, 
pp.  570-579).  That  Matt.  24 :  15-22  does  not  apply 
to  conditions  at  the  close  of  the  gospel  age,  but  to 
the  destruction  of  Jerusalem  A.  D.  70,  we  shall 
prove.  I  here  quote  the  passage  in  full:  "And  Jesus 
went  out,  and  depiirted  from  the  temple:  and  his  dis- 
ciples came  to  him,  for  to  show  him  the  buildings  of 
the  temple.  And  Jesus  said  unto  them.  See  ye  not  all 
these  things?  Verily  I  say  unto  you.  There  shall  not  be 
left  here  one  stone  upon  another,  that  shall  not  be 
thrown  down.  And  as  he  sat  upon  the  mount  of 
Olives,  the  disciples  came  unto  him  privately,  saying, 
Tell  us,  when  shall  these  things  be;  and  what  shall 
be  the  sign  of  thy  coming,  and  of  the  end  of  the 
world.?"  (Matt.  24:  1-3). 

Here  it  is  seen  that  Jesus  uttered  a  prophecj' 
against  the  temple  of  Jerusalem,  to  the  effect  that 
of  the  entire  building  not  a  single  stone  would  be 
left  upon  anotlier.  This  prophecy  of  the  Lord's 
stirred  up  the  anxiety  of  the  disciples,  and  so  pri- 
vately they  asked  him  a  threelold  question ;  namely, 
"Wlicn  shall  these  things  be,  i.  e.,  when  shall  this 
temple  be  thus  "thrown  down,"  and  what  wiU  be  the 
sign  of  thy  coming  and  of  the  end  ef  the  world.''  Tlie 
Lord,  in  answering  these  questions,  gave  the  brief 
outline  of  important  waymarks  along  the  path  of 
time  which  are  recorded  in  Matt.  24:  4-14.    By  this 


TJie  "Time  of  Trouble" 


83 


he  assured  the  disciples  that  they  need  not  \o6k  for 
his  second  coming  and  the  end  of  the  world  until 
these  things  should  take  place.  Then  in  verses  15-22 
he  describes  certain  conditions  relating  dircctlj  to 
the  destruction  of  Jerusalem,  and  gives  his  disciples 
some  simple  but  specific  -warnings  and  instructions 
about  their  individual  escape  out  of  the  doomed 
city.  "When  ye  therefore  shall  see  the  abomination 
of  desolation,  spoken  of  by  Daniel  tlie  prophet,  stand 
[or  standing]  in  the  holy  place,  (whoso  readeth 
[that  is,  reads  Daniel's  prophecy],  let  him  under- 
stand,) then  let  them  which  be  in  Judca  flee  into  tlie 
mountains :  let  him  which  is  on  the  housetop  not  come 
down  to  take  any  thing  out  of  his  house:  neither  let 
him  which  is  in  the  field  return  back  to  take  his 
clothes."  These  words  of  warning  imply  the  necessity 
of  diligence  and  speediness  in  making  their  fiight. 
"And  woe  unto  them  that  are  with  child,  and  to  them 
that  give  suck  in  those  days !"  This  verse  has  a 
direct  literal  application  to  women  in  these  delicate 
circumstances.  Naturally  enough,  in  time  of  the 
predicted  war  and  the  besieging  of  their  capital  city, 
it  would  be  most  difficult  and  trying  upon  them  to 
have  to  flee  to  the  mountains  for  personal  safety. 
"But  pray  ye  that  your  fliglit  be  not  in  the  winter, 
neither  on  the  sabbath  day:  for  then  shall  be  great 
tribulation,  such  as  was  not  since  the  beginning  of 
the  world  to  this  time,  no,  nor  ever  shall  be." 

The  words  of  the  Savior  as  given  by  Luke  shed  light 
upon  the  subject.  "And  when  ye  shall  see  Jeru- 
salem compassed  with  armies,  then  know  that  the 
desolation  thereof  is  nigh.  Then  let  them  which  are 
in  Judca  flee  to  the  mountains;  and  let  them  wliich 


84 


Errors  of  Russellism 


are  In  the  midst  of  it  [Jerusalem]  depart  out;  and 
let  not  them  that  are  in  the  country  enter  thereinto. 
For  these  be  the  days  of  vengeance,  that  all  things 
wliich  are  written  may  be  fulfilled.  But  woe  unto 
them  that  are  with  child,  and  to  them  that  giA^e  suck, 
in  those  days  !  for  there  shall  be  great  distress  in  the 
land,  and  wrath  upon  this  people  [the  Jews].  And 
they  shall  fall  by  the  edge  of  the  sword,  and  shall 
be  led  away  captive  into  all  nations:  and  Jerusalem 
shall  be  trodden  down  of  the  Gentiles,  until  the  times 
of  the  Gentiles  be  fulfilled"  (Luke  21 :  20-24).  Russell 
would  have  the  ignorant  and  uninformed  to  believe 
that  these  predictions  apply  to  the  whole  Gentile 
world  over  eighteen  hundred  years  after  they  were 
literally  fulfilled  upon  the  Jewish  nation. 

The  Lord  took  pains  to  warn  his  own  disciples 
that  when  they  should  see  "Jerusalem  compassed 
about  witli  armies"  they  should  flee  into  the  moun- 
tains, etc.  The  historian  Eusebius  tells  us  that  "all 
who  believed  in  Christ  left  Jeinisalem  at  this  time 
and  fled  to  Pella,  and  other  places  beyond  the  river 
Jordan ;  and  so  they  all  marvelously  escaped  the 
general  shipwreck  of  their  country;  not  one  of  them 
perished."  "The  Lord  urged  them  to  pray  that 
their  flight  be  not  in  the  winter,  neither  on  the  sab- 
bath day.  In  the  winter  the  hardness  of  the  season, 
the  condition  of  the  roads,  the  shortness  of  the  da^'s, 
and  the  length  of  the  nights,  would  all  be  great  im- 
pediments to  their  flight.  On  the  Jewish  sabbath 
the  gates  of  all  the  cities  and  towns  in  every  place 
were  kept  shut  and  barred,  so  that  if  their  flight  had 
been  on  a  sabbatli  they  could  not  have  escaped,  nor 
found  admission  in  any  place  of  security  in  the  land. 


The  "Time  of  Trouble'' 


85 


God  took  care  to  provide  for  the  escape  of  the  Chris- 
tians out  of  the  awful  calamity  which  befell  the  Jews. 
Pi'ior  to  the  time  when  Titus  marched  his  hosts  to 
the  city,  Cestius  Gallus,  the  president  of  Syria,  came 
against  Jerusalem  with  a  powerful  anuy.  He  might 
have  assaulted  the  city  and  taken  it,  and  thereby  put 
an  end  to  the  war;  but  without  any  just  reason,  and 
contrary  to  the  expectation  of  all,  he  raised  the 
seige  and  departed.  Josephus  remarks  that  at  this 
time  'man}-  of  the  principal  Jewish  people  forsook 
the  city  as  men  do  a  sinking  ship.'  These  evidently' 
were  the  Christians,  who  understood  from  Jesus' 
words  that  tlie  desolation  of  the  place  was  nigh." 

As  to  Russell's  application  of  Dan.  12:1  to  his 
supposed  forty  years  of  trouble  between  1874  and 
1914,  I  will  quote  the  text  in  full,  together  with  its 
context,  and  the  reader  can  see  for  himself  the  })cr- 
version  of  facts.  "And  at  that  time  shall  Micliael 
stand  up,  the  great  prince  which  standcth  for  the 
children  of  thy  people:  and  there  shall  be  a  time  of 
trouble,  such  as  never  was  since  there  was  a  nation 
even  to  that  same  time:  and  at  that  time  thy  people 
shall  be  delivered,  every  one  that  shall  be  found  writ- 
ten in  the  book.  And  many  of  them  that  sleep  in  the 
dust  of  the  earth  shall  awake,  some  to  everlasting 
life,  and  some  to  shame  and  everlasting  contempt. 
And  they  that  be  wise  shall  shine  as  the  brightness 
of  the  firmament ;  and  they  that  turn  man}'  to  riglit- 
eousness,  as  the  stars  forever  and  ever"  (verses  1-3). 

The  time  of  trouble  of  which  Daniel  speaks  is  con- 
nected with  the  resurrection  of  all  the  dead  and  the 
final  rewards  of  the  righteous ;  therefore  all  can  see 
that  this  has  no  reference  to    llussell's    "time  of 


86 


Errors  of  Russellism 


trouble."  Furthermore,  the  Pastor's  "distress,"  *'per- 
plexities,"  "world-wide  revolutions,"  and  "anarchy" 
(which  did  not  come)  between  the  years  1874«  and 
1914,  would  involve  in  their  consequences  the  people 
of  God,  wlio  were  still  scattered  among  the  nations ; 
whereas  the  prophet  declared,  "At  that  time  thy 
people  shall  be  delivered,  every  one  that  shall  be  found 
written  in  the  book."  Daniel  expected  to  be  among 
those  who  shoui>l  "awake  to  everlasting  life"  in  that 
day,  for  the  angel  said  to  him,  "Go  thou  thy  way 
until  the  end  be:  for  thou  shnit  rest,  and  stand  in  thy 
lot  at  tlie  end  of  the  days"  (verse  13). 

That  the  coming  of  Michael  (Christ)  will  be  a  time 
of  trouble  for  all  those  whose  names  are  not  written 
in  the  book  is  clearly  shown  by  many  scriptures. 
Paul  says  that  "the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  miglit^-  angels,  in  flaming  fire  taking 
vengeance  on  them  that  know  not  God,  and  tliat  obey 
not  the  gospel  of  our  Lord  Jesus  Christ"  (2  Thess. 
1:7,  8).  Peter  describes  that  time  as  "the  day  of 
judgment  and  perdition  of  ungodly  men"  (2  Pet. 
3:7).  The  apostle  John  says,  "Behold,  he  cometh 
with  clouds;  and  every  eye  shall  see  him,  and  they 
also  which  pierced  him:  and  all  kindreds  of  the  earth 
shall  wail  because  of  him"  (Rev.  1:7).  The  awful 
description  of  "the  great  day  of  his  wrath"  gi^'en  by 
the  Revelator  (chap.  6:  14-17)  indicates  "a  time  of 
trouble,  such  as  never  M'as  since  there  was  a  nation." 
We  must  remember  that  according  to  Daniel  this 
"trouble"  was  to  fall  only  upon  those  whose  names 
were  not  written  in  the  book.  The  Revelator  further 
describes  the  second  coming  of  Christ,  the  resurrec- 
tion and  judgment  of  all  the  dead,  and  then  says, 


The  "Time  of  Trouble' 


87 


"And  whosoever  was  not  found  written  in  the  boot 
of  life  was  cast  into  the  lake  of  fire"  (chap.  20: 
11-15). 

The  language  of  Christ  in  Matt.  24 :  15  is  about 
the  same  as  the  words  of  Daniel ;  but  we  must  bear 
in  mind  that  similarity  of  statement  does  not  neces- 
sarily prove  identity,  although  it  may  indeed  suggest 
analogy.  I  have  already  shown  clearly  that  Christ 
referred  to  the  destmction  of  Jerusalem  and  the  ruin 
and  dispersal  of  the  Jews  ;  whereas  Daniel  referred  to 
the  last  day — the  day  of  general  resurrection.  There 
is  a  distinct  annlogy  between  these  two  events.  The 
Jews  who  swore  away  the  life  of  the  Son  of  God  said, 
"Let  his  blood  be  upon  us,  and  upon  our  cliOdren," 
and  nerer  was  such  an  imprecation  more  literally  ful- 
filled. That  nation  which  rejected  the  Christ  went 
down  into  complete  and  lasting  ruin  amidst  the  most 
fearful  sufferings  that  have  ever  come  upon  any  peo- 
ple. But  this  was  a  mere  type,  so  to  speak,  of  tliat 
great  and  final  catastrophe,  which  shall  involve  in  its 
results  not  one  tribe  or  nation  only,  but  all  the 
enemies  of  Christ  throvghont  the  rvhole  world —  a 
"time  of  trouble  such  as  never  was  since  there  was 
a  nation." 

Those  things  which  Daniel  predicted  have  not  yet 
come  to  pass,  while  the  very  things  which  were  pre- 
dicted by  the  Lord  Jesus,  and  which  were  literally 
fulfilled  more  than  eighteen  centuries  ago,  Elder  Rus- 
sell tells  us  were  to  happen  between  1874  and  1914 
upon  all  the  nations  of  the  world.  The  fact  that 
none  of  C.  T.  Russell's  calculations  and  prophecies 
has  been  fulfilled  is  one  of  the  reasons  that  prevent 
us  from  believing  in  him.    This  is  a  positive  obstacle 


88 


Errors  of  Russellism 


to  our  faith,  for  which  the  Pastor  should  hardly 
censure  us. 

But  he  was  very  positive  that  things  would  work 
out  as  he  said  "in  due  time."  Yet,  as  by  an  unseen 
power,  he,  like  Balaam  of  old,  uttered  things  that  he 
did  not  perhaps  wish  to,  which  aid  us  in  determin- 
ing the  character  of  his  work  and  the  uncertainty 
which  pervaded  his  thoughts  throughout.  Following 
are  his  words: 

But  while  the  reader  is  thus  informed  of  what  will  be 
proved  in  succeeding  chapters,  he  must  not  expect  to  have 
passage  of  Scripture  pointed  out  in  which  these  matters 
and  these  dates  are  plainly  written. — Series  II,  p.  171. 

It  is  well  that  he  did  thus  forewarn  us,  for  it  has 
saved  us  from  being  too  seriously  disappointed.  He 
must  have  thought  that  the  world  would  be  easily 
duped,  when  he  gave  it  such  strange  utterances  with- 
out any  texts  of  Scripture  to  prove  them.  There 
are  too  many  false  prophecies  and  prophets  in  the 
land  in  these  days  for  the  people  to  accept  matters 
of  such  importance  as  relate  to  the  soul's  welfare 
without  at  least  some  Scriptural  support.  Since  we 
have  seen  that  Elder  Russell's  prophecies  have  failed, 
we  may  with  propriety  apply  to  him  the  following 
words  from  the  pen  of  Moses,  "When  a  prophet 
speaketh  in  the  name  of  the  Lord,  if  the  thing  follow 
not,  nor  come  to  pass,  that  is  the  thing  which  the 
Lord  hath  not  spoken,  but  the  prophet  hath  spoken 
it  presumptuously:  thou  shalt  not  be  afraid  of  him" 
(Deut.  18:22). 

The  days  of  vengeance  and  wrath  of  the  Almighty 
God  were  to  come  upon  the  city  of  Jerusalem  and 
"this  people" — the  Jews.     So  says  the  Word  of 


The  "Time  of  Troubh" 


89 


God.  There  is  no  hint  in  this  prophecy  of  Luke  21 : 
20-24  that  Gentile  nations  were  included. 

The  Jews  were  to  'fall  by  the  edge  of  the  sword, 
and  be  led  away  captive  into  all  nations.'  This  could 
not  happen  to  the  whole  world,  for  how  could  all  the 
nations  be  carried  away  captive  to  any  place.''  But 
this  is  only  one  among  a  multitude  of  the  blunders 
of  Millennial  Dawn.  Nearly  a  million  and  a  half 
of  Jews  perished  in  that  short  war  of  only  a  few 
months'  duration.  The  manner  in  which  they  suffered 
as  a  nation  has  no  parallel  anywhere  in  all  the  an- 
nals of  history.  Let  us  accept  the  plain  Word  of 
God,  and  leave  Millennial  Dawn  dreams  alone. 


CHAPTEE  XI 


THE  "TRIBULATION  SAINTS" 

Based  upon  the  false  assumption  that  there  would 
be  a  "distressing"  "time  of  trouble"  between  1874<  and 
1914,  the  author  of  Millennial  Dawnism  has  made  a 
distinction  between  the  "little  flock,"  "elect,"  or 
"kingdom  saints,"  and  a  lower  class,  or  "company," 
known  and  discussed  as  "tribulation  saints."  These 
he  identifies  with  the  innumerable  blood-washed  white- 
robed  company  of  Rev.  7:9-17.  Because  these 
"came  out  of  great  tribulation"  (v.  14),  he  presumes 
to  call  them  "tribulation  saints."  The  Pastor  thinks 
these  are  they  who,  during  and  because  of  the  awful 
happenings  of  the  "time  of  trouble,"  were  gathered 
out  of  nominal  Christianity ;  and  though  they  would 
not  be  worthy  to  share  the  "divine  nature"  and  to  be 
of  the  "Bride"  class,  they  would  nevertheless  be 
present  as  guests  at  the  marriage  supper,  and  serve 
the  King  and  his  Bride.  In  this  he  is  again  badly 
straitened  for  proof  texts. 

That  the  innumerable  blood- waslied  comj);iny, 
gathered  out  of  "every  nation  and  kindred  and 
tongue  and  people,"  came  through  great  tribulation, 
we  believe ;  for  this  is  the  unerring  testimony  of  the 
inspired  Word  of  God:  but  that  such  an  immense 
throng  as  is  here  (Rev.  7:9-17)  mentioned  is  the 
product  of  these  last  40  years  we  do  not  believe 
Russell's  supposed  "time  of  trouble"  is  now  expired, 
and  the  thousands  that  have  accepted  Christ  during 
that  time  have  suffered  no  unusual  persecutions ; — 
but  rather  it  is  a  fact  that  during  the  last  forty  or 
90 


The  "Tribulation  Saints" 


91 


more  years  Christians  in  general  have  enjoyed  the 
most  favorable  conditions  in  which  to  embrace  and 
to  practise  the  Christian  rehgion:  therefore,  we  are 
doubly  sure  that  MillennLal  Dawn  is  wrong  again. 

A  few  plain  texts  of  Scripture  will  convince  any 
logical  thinker  that  the  host  of  saints  mentioned  by 
John  in  Rev.  7 :  9-17  are  those  gathered  by  the  labors 
of  the  church  of  God  in  all  time,  those  which  have 
endured  bitter  persecutions  at  the  hands  of  their 
adversaries.  Looking  back  to  the  very  rise  and  early 
progress  of  Christianity,  we  note  the  following  testi- 
mony of  the  first  apostles:  "And  when  they  had 
preached  the  gospel  to  that  city,  and  had  taught 
many,  they  returned  again  to  Lystra,  and  to  Iconium, 
and  Antioch,  confirming  the  souls  of  the  disciples, 
and  exhorting  them  to  continue  in  the  faith,  and 
that  we  must  through  much  tribulation  enter  into 
the  kingdom  of  God"  (Acts  14:  21,  22).  The  apos- 
tle Paul  wrote  that  all  who  "will  live  godly  in  Christ 
Jesus  shall  suffer  persecution"  (2  Tim.  3:  12).  One 
of  the  things  that  Jesus  told  his  disciples  they  would 
have  while  in  the  world  was  "tribulation"  (John  16: 
33).  All  the  faithful  have  had  more  or  less  per- 
secution, or  tribulation,  according  to  their  environ- 
ment and  the  extent  of  their  earthly  pilgrimage ;  and 
as  long  as  there  are  righteous  people  in  the  world, 
so  long  will  there  be  opposition  against  them. 

To  be  heirs  of  the  kingdom  of  God  is  the  privilege 
of  all  the  redeemed.  The  prophet  Daniel  foretold 
that  the  saints  of  the  Most  High  would  possess  the 
kingdom  forever  and  ever  (Dan.  7:  27,  18).  "Every 
man  received  a  penny."    All  "who  are  accounted 


92 


Errors  of  Russellism 


worthy  to  attain  that  world"  (the  world  to  come) 
will  be  "equal  unto  the  angels ;  and  are  sons  of  God" 
(Luke  20:  35,  36,  A.  S.  V.).  Those  who  'come  out 
of  great  tribulation,  and  wash  their  robes  and  make 
them  white  in  tlie  blood  of  the  Lamb,'  will  share  the 
same  glory  with  all  the  other  redeemed  ones.  There 
is  no  such  distinction  between  the  "elect"  and  the 
blood-washed  company  as  Russell  dreamed  about. 

Notice,  too,  the  abundant  provision  of  the  Lord:  the  mes- 
sage is  sent  to  them — Though  you  are  not  the  Bride  of  the 
Lanib,  you  may  be  present  at  the  marriage  supper — "Blessed 
are  they  which  are  called  unto  the  marriage  supper  of  the 
Lamb."  (verse  9.)  This  company  will,  in  due  time,  through 
the  Lord's  chastisement,  come  fully  into  harmony  with  him 
and  his  plan,  and  will  wash  their  robes,  that  they  may 
ultimately  reach  a  position  next  to  the  Bride — Eev.  7:14,  15, 
— Millennial  Dawn,  Vol.  I,  ijp.  240,  241. 

Since  the  gospel  age  closed,  according  to  Millen- 
nial Dawnism,  in  1881,  and  this  sealed  the  doom  of 
all  with  respect  to  the  "high  calling"  to  be  a  part  of 
the  "Bride  elect"  and  to  share  immortality,  we  are  all 
"deceived"  if  we  expect  to  be  raised  up  immortal 
beings  ;  we  are  7iot  the  "Bride"  at  all,  but  the  position 
we  shall  ultimately  gain  will  be  "next  to  the  Bride." 
Such  is  tlie  notion  of  the  Millennial  Dawnist.  But 
does  the  Bible  say  anything  about  a  great  host  of 
white-robed  saints  gaining  a  position  "next  to  the 
Bride,"  but  who  will  not  be  the  bride,  the  Lamb's 
wife?  No.  Who  says  this.?  Elder  Russell.  Who  is 
the  bride.''  John  the  Baptist  said,  "He  that  hath  the 
bride  is  the  Bridegroom."  He  referred  to  Jesus 
Christ  (John  3:29).  He  is  Bridegroom,  and  his 
people  are  the  bride.  Paul  wrote  to  the  Romans  that 
they  were  "married  to  another,  even  to  him  who  is 


The  "TrihuJation  Saints' 


93 


raised  from  the  dead"  (Rom.  7:  4)  ;  to  the  Corinth- 
ians, "I  have  espoused  you  to  one  husband"  (2  Cor. 
11:1-3).  Isaiah  prophesied,  "So  shall  thy  sons 
marr}^  thee"  (Isa.  62:1-5).  All  the  sons  of  God 
are  therefore  "married"  to  the  Lord. 

"Let  us  be  glad  and  rejoice,  and  give  honor  to 
him:  for  the  marriage  of  the  Lamb  is  come,  and  his 
wife  hath  made  herself  ready.  And  to  her  was 
granted  that  she  should  be  arrayed  in  fine  linen,  clean 
and  white:  for  the  fine  linen  is  the  righteousness  of 
the  saints"  (Rev.  19:7,  8).  Nothing  is  said  here 
about  the  bride's  being  a  "special"  "select  few"  par- 
takers of  the  "high  calling,"  distinct  from  other 
saints,  as  Russell  claims.  They  are  spoken  of  as 
saints  with  clean,  white  array.  It  is  easy,  therefore, 
to  identify  these  with  the  white-robed  company  of 
chap.  7:9-17.  As  much  is  said  of  the  latter  as  of 
the  former.  The  main  featui'e  is  their  "wliite  robes." 
"Blessed  are  they  which  are  called  unto  the  marriage 
supper  of  the  Lamb."  Pastor  Russell  tells  us  that  the 
"tribulation  saints"  are  not  a  part  of  the  bride — 
that  they  are  only  to  be  present  at  the  supper." 
Doubtless  he  overlooked  the  fact  that  it  is  the  mar- 
riage supper  of  the  Lamb  himself  unto  which  all  the 
saints  are  "called,"  and  that  in  no  place  is  it  hinted 
at  as  a  "supper  of  the  bride";  that  is,  one  in  wliirli 
the  bride  participates  in  the  preparation.'"  This 
"supper"  is  distinctly  that  of  the  Bridegroom  him- 
self in  which  all  the  saints,  without  discrimination, 
are  to  share.  Tliis  thought  is  expressly  given  in 
Luke  11:15 — "Blessed  is  he  that  shall  eat  bread  in 
the  Kingdom  of  God."  There  is  no  "higher  calling" 
than  this.    There  is  no  more  in  Matt.  25:10  tl-.an 


94i 


Errors  of  Russetlism 


in  the  foregoln'r.  "And  they  that  were  ready  went 
in  with  him  to  the  maxriage:  and  the  door  was  shut." 
Going  in  "to  the  marriage"  conveys  the  same  idea 
as  being  "called  unto  the  mari-iage  supper,"  and  'eat- 
ing bread  in  the  kingdom  of  God.'  This  language, 
we  must  also  remember  is  highly  figurative.  We  do 
not  conceive  of  a  literal  marriage  of  Christ  to  a  host 
of  saints  in  the  common  usage  of  the  term. 

Thus  we  see  that  the  "tribulation  saints"  are  not 
only  the  white-robed  company,  but  they  are  also  the 
bride,  the  Lamb's  wife.  The  tribulations  they  came 
out  of  was  not  a  late  forty-year  period  of  calam.ities ; 
it  embraced  the  v.';;oIe  Christian  era,  from  the  apos- 
tles to  the  end  of  the  world.  And  these  saints  will 
forever  stand  before  the  throne  and  worship  God, 
and  serve  him  day  and  night  in  his  temple.  Praise 
our  God  forever  and  ever  for  his  glorious  power  and 
wonderful  love  to  the  children  of  men! 


CHAPTER  Xn 


WHAT  IS  MAN? 

"What  is  man,  tiiat  thou  shouldest  magnify  him, 
and  that  thou  shouldest  set  thy  mind  upon  him.  And 
that  thou  shouldest  visit  him  every  morning,  and 
try  him  every  moment?"  (Job  7:17,  18). 

Answer.  "Thou  niadest  him  a  little  lovrer  ["for  a 
little  while  lower."  margin]  than  the  angels ;  thou 
crownedst  him  with  glory  and  honor,  and  didst  set 
him  over  the  works  of  thy  hands"  (Heb.  2:7). 

The  question  naturally  arises.  In  what  respect  is 
man  a  little  lower  tha'n  the  angels.?  Tke  ninth  vei-se 
answers  this  question  pointedly — "But  we  behold  him 
who  hath  been  made  a  little  lower  than  the  angels, 
even  Jesus,  because  of  the  suffering  of  death."  But 
this  does  not  imply  that  when  a  man  dies,  all  there  is 
of  him  becomes  a  prey  to  the  enemy  Death.  Man  is 
now  clothed  with  a  body  of  flesh  and  blood,  which 
is  mortal.  Angels  are  spirit  beings,  and  arc  vot 
clothed  with  mortahty ;  therefore,  angels  can  never 
die  as  man  dies.  This  is  proved  by  the  Lord's  own 
testimony  (Luke  20:34<-36),  "and  Jesus  said  unto 
them.  The  sons  of  this  world  marry,  and  are  given 
in  marriage:  but  they  that  are  accounted  worthy  to 
attain  to  that  world,  and  the  resurrection  from  the 
dead,  neither  marry,  nor  are  given  in  marriage:  for 
neither  can  they  die  any  more:  for  they  are  equal 
unto  the  angels;  and  are  sons  of  God,  being  sons  of 
the  resurrection."  Here  the  exact  reason  why  man 
can  not  die  after  the  resurrection  from  the  de/id  is 
clearly  stated;  namely,  "for  they  are  equal  unto  the 
1>5 


96 


Errors  of  Russellism 


angels."  Man,  therefore,  is  "lower  than  the  angels" 
m  this  respect:  he  has  a  mortal  frame  which  must,  in 
God's  appointed  time,  return  to  earth. 

"For  he  [the  Lord]  knowcth  our  frame;  he  re- 
membercth  that  we  are  dust"  (Psa.  103:14!).  In 
respect  to  the  mortality  of  man,  the  apostle  wrote 
to  the  Romans  (chap.  8:  20,  21)  :  "For  the  crccition 
was  subjected  to  vanity,  not  of  its  own  will,  but  by 
reason  of  him  Avho  subjected  it,  in  hope  that  the 
creation  itself  also  shall  be  delivered  from  the  bond- 
age of  corruption  into  the  libert}'  of  the  glory  of  the 
cliildren  of  God."  This  "deliverance"  refer.?  directly 
to  the  resurrection  of  tlie  body.  "And  not  only  so, 
but  ourselves  also,  who  have  the  first-fruits  of  the 
Spirit,  even  wo  ourselves  groan  within  ourselves, 
waiting  for  our  adoption,  to  wit,  the  redemption  of 
our  body"  (v.  23). 

in  the  beginning  the  Loi'd  created  man  a  com- 
pound being.  Man  is  of  two  parts — a  human,  or 
e;.irthh'  nature,  and  a  spirit,  or  heavenly  nature; 
and  these  are  united  in  one  mass,  or  form.  The 
spirit  of  man  is  so  mingled  with  the  body,  or  out- 
ward man,  that  to  huinan  sight  man  a..»pears  to 
be  no  different  from  the  beast  in  organism.  The 
soul,  or  "inward  man,"  being  invisible  to  the 
natural  eye  and  there  being  no  means  of  dissecting 
man  so  tliat  his  spirit  ma}-  be  seen,  some  people  tell 
us  that  mm  is  "like  the  beasts  that  perish."  These 
people  also  cite  certain  passages  that  apply  only  to 
the  physical  man,  then  think  they  have  a  prop  for 
their  no-soul  doctrine. 


What  Is  Man? 


97 


A  Spirit  in  Man 

"But  there  is  a  spirit  in  man,  and  the  breath  [or 
inspiration]  of  the  Almi^^lity  givoth  them  under- 
standing" (Job.  32:8).  This  text  shows  that  man 
possesses  an  inner,  conscious  spirit,  and  that  it  is 
this  element  that  receives  "understanding"  through 
the  inspiration  of  the  Ahnighty.  The  beasts  of  the 
earth  possess  Jio  siicli  spiritual  entity,  "^'he  spirit  of 
man  has  the  power  of  "discernment,"  which  is  not 
found  in  the  dumb  brutes.  "For  who  among  men 
knoweth  the  ti)ings  of  a  man,  save  the  spirit  of  tJie 
man,  which  is  iji  him?"  (1  Cor.  2:11).  This  intel- 
ligent, discerning  quality  is  in  evei-y  man  of  aA'crage 
normal  powers. 

Man's  constitution  is  such,  that  his  inner  being 
may  be  either  .united  to  or  separated  from  God.  The 
one  state  is  called  "life" ;  the  other,  "death."  This 
thougfit  resolves  itself  into  the  proposition  that  a 
man  nifiy  be  "dead"  and  at  the  same  time  "alive." 
This  will  be  treated  in  a  subsequent  chapter.  In  a 
former  chapter  ^^e  saw  that  man  can  not  kill  the 
soul ;  hence  the  inner  man  is  immortal,  for  it  can 
never  l)ecome  "extinct"  or  "dissolve"  so  as  to  lose 
its  identity,  as  the  body  does.  The  fact  that  the 
Revelator  saM'  under  the  altar  the  myriads  of  souls 
that  had  been  slain,  v/hich  can  be  no  other  than  dis- 
embodied spirits,  is  strong  proof  of  the  immortality, 
or  deathlessncss,  of  the  soul,  or  spirit,  of  man.  IMan 
is  a  "little  lower  than  the  angels,"  because  he  suffers 
death;  but  as  we  have  seen,  the  "soul,"  not  being 
under  the  power  of  dissolution,  or  death,  does  not 
die  Avith  the  body,  but  lives  on.    The  body  dies  when 


98 


Errors  of  Russellism 


the  soul,  under  certain  divinely  appointed  laws  leaves 
the  body.  "Because  man  goeth  to  his  everlasting 
home,  and  the  mourners  go  about  the  streets :  and  the 
dust  returneth  to  the  earth  as  it  was,  and  the  spirit 
returneth  unto  God  who  gave  it"  (Eccl.  12:  5,  7). 

It  might  be  proper  to  note  here  that  mortality — 
subjectiveness  to  death,  or  the  possibility  of  dying — 
was  incorporated  into  man's  physical  being  at  crea- 
tion. If  man's  physical  body  had  not  been  mortal 
to  begin  with,  liis  removal  from  the  garden  where 
grew  the  tree  of  life  of  wliich  he  might  eat  and  live 
forever,  would  never  have  resulted  in  his  physical 
death  in  the  course  of  time.  Contrary  to  Russell's 
theory,  man's  perpetual  earthly  existence  depended, 
not  upon  "all  the  [other]  trees  of  the  garden,"  of 
which  he  might  and  doubtless  did  eat,  but  upon  the 
fruit  of  the  tree  of  hfe  alone. 

And  though  man  is,  while  on  probation,  a  little 
lower  than  the  angels,  he  shall  not  alwa^'s  remain  so: 
the  sons  of  the  resurrection  are  equal  unto  the  angels, 
and  can  not  die  any  more.  Mr.  Russell  teaches 
that  angels  are  mortal,  and  that  those  who  have 
sinned  will  be  annihilated.  For  some  reason  not  given 
in  the  Scriptures  those  angels  that  have  fallen,  can 
not  be  redeemed,  as  man  can  be;  and  in  this  they  dif- 
fer. Thank  God,  that  he  made  it  possible  that  man 
miglit  be  redeemed  from  sin  and  etern;d  wrath ! 

Man  was  created  "holy,"  "upright,"  in  the  "im- 
age," or  "likeness,  of  God."  In  the  fall  he  lost  tl-.is 
holiness,  or  moral  likeness,  and  has  since  been  a 
"creature  of  vanity" — a  "depraved  being,"  separated 
from  Edenic  purity,  and  alienated  in  his  heart, 
"loving  darkness  rather  than  light,  because  his  deeds 


What  Is  Man? 


99 


are  evil."  It  is  his  "inner  man"  that  is  the  rational, 
volitional,  responsible  part  of  him.     Mr.  Russell, 

commenting  upon  man's  constitution,  said, 

"For  tlie  s^jirit  of  life  is  not  an  intelligence,  nor  a  person, 
but  merely  a  power  or  priTilege." — Series  V,  p.  315.  The 
spirit  of  life,  the  animating  spark  which  God  first  en- 
kindled in  Adam  and  whirh  thence  (impaired)  descended 
to  all  his  posterity — which  is  an  invisible  power  or  quality; 
or  the  spirit  of  the  nrind,  the  will — an  invisible  power  which 
controls  the  life."- — p.  314. 

Does  it  not  seem  strange  that  a  mere  "spark,"  or 
animating  influence,  wovild  be  so  powerful  as  to  "con- 
trol, the  life".'    On  page  39  of  Series  VI,  we  read: 

We  are  not  to  understand  this  "image"  to  be  one  of 
physical  shape;  but,  rather,  a  moral  and  intellectual  imago 

of  the  great  Spirit  And  as  for  tlie  "likeness,"  it 

doubtless  relates  to  man 's  dominion — ke  was  to  be  king  of 
earth  and  its  teeming  creatures. 

It  seems  from  the  foregoing  that  about  all  God 
meant  by  "likeness,"  and  therefore  all  he  expected 
of  man,  was  earthly  dominion  over  a  lot  of  dumb 
brutes.  If  as  Russell  claims  (and  we  agree  with  him 
here),  this  "image"  does  not  refer  to  "physical 
shape,"  then,  since  God  is  a  spirit  (John  4:  2i),  and 
is  not  a  physical  being,  how  could  man  have  had 
God's  "image"  without  possessing  a  spirit  being.'' 
Elder  Russell  refers  to  moral  and  intellectual  capac- 
ity: can  a  being  possess  vioral  faculties  without  pos- 
sessing an  inner  conscious,  rational  being,  separate 
and  distinct,  as  to  personality,  from  the  mere  human 
or  physical  form.''  The  beasts  do  not  have  moral 
faculties  which  make  them  capable  of  "knowing 
good  and  evil,"  and  hence  they  are  not  responsible 
for  their  actions.    Thus  we  see  that  inasmuch  as  it 


100 


Errors  of  RusselUsm 


is  this  "inner  consciousness"  that  makes  us  respon- 
sible to  our  Creator,  this  "inward  being"  is  not  only 
an  "image  of  God"  in  the  sense  of  morality  alone,  but 
it  is  an  intelligent  being  discerning  "good  and  evil," 
and  capable  of  receiving  "understanding"  through 
"the  inspiration  of  the  Almighty." 

Again  I  cite  another  of  Elder  Russell's  contradic- 
tions. 

Hence  the  creature  [m.an]  is  in  no  sense  a  part  or  nn 
offspring  of  the  Creator's  essence  or  nature,  as  some  imagine. 
—Series  I,  p.  207. 

In  the  Bible  we  read  differently — "In  him  we  live, 
and  move,  and  have  our  being;  as  certain  even  of 
your  poets  have  said,  For  we  are  also  his  offspring. 
Being  then  the  offspring  of  God,  we  ought  not  to 
think  that  the  Godhead  is  like  unto  gold,  or  silver, 
or  stone,  graven  by  art,  and  device  of  man"  (Acts 
17:28,  29.)  The  heavenly  inspired  apostle  says 
man  is  the  "offspring  of  God."  The  deceived  JMil- 
lennialist  says  man  is  "in  no  sense"  the  offspring  of 
God.  Whom  shall  we  believe,  Russell  or  Paul?  If 
a  "spark  of  life"  is  all  the  soul  a  man  has,  and  that 
*',spark"  infused  into  him  constitutes  him  a  "man," 
then  how  is  it  that  he  is  in  God's  image  at  all,  see- 
ing that  the  God  of  heaven  has  no  corpoi\al  frame.'' 
Is  God  himself  just  a  "spark  of  life,"  an  unintelli- 
gent spirit.''  And,  if  this  "spark  of  life,"  which  is 
only  a  "pou-er,"  or  "privilege,"  is  the  only  force  that 
sets  the  mechanism  of  man  in  motion,  from  whence 
his  moral  faculties? 

As  furtlier  proof  that  man  has  an  inner,  conscious 
being,  possessed  of  all  tlie  powers  which  we  assign  to 
it  in  this  cha.pter,  I  will  insert  some  records  of  iuci- 


What  Is  Man? 


101 


dcTi'^s  taken  from  real  life,  Incidents  with  which  we 
all  are  more  or  less  familiar,  and  therefore  have  no 
occasion  for  doubt  as  to  their  genuineness.  The 
following  are  taken  from  the  book.  Dying  Testimon- 
ies of  Saved  and  Unsaved,  By  S.  B.  Shaw. 

Rev.  E.  Payson  said  in  his  dying  hour:  "It  seems 
as  if  the  soul  disdained  such  a  narrow  prison  [ref- 
erence is  here  made  to  his  body],  and  was  determined 
to  break  through  with  an  angel's  energy,  and  I  trust 
with  no  small  portion  of  an  angel's  feeling,  until  it 
mounts  on  high.  It  seems  as  if  my  soul  had  found 
a  new  pair  of  wings,  and  was  so  eager  to  try  them, 
tliat  in  her  fluttering,  she  would  rend  the  fine  net- 
work of  the  bod}'  in  pieces."  Again  he  said,  "I  am 
going,  but  God  will  surely  be  with  you." — p.  23. 

The  last  request  of  Susanna  Wesley,  mother  of 
John  and  Charles  Wesley,  was :  "Children,  as  soon 
as  I  am  released  sing  a  psalm  of  praise  to  God."- — p. 
53.  Surely  this  saint  did  not  anticipate  extinction 
of  being  at  death. 

"Wlien  Carrie  Carmen,  with  whom  the  author  was 
personally  acquainted,  as  pastor,  came  to  the  'river's 
margin,'  perfectly  conscious,  she  gazed  upward,  and 
exclaimed,  'Beautiful!  beautiful!  beautiful!'  One 
asked,  'What  is  so  beautiful?'  'Oh,  they  are  so 
beautiful.'  'What  do  you  see?'  'Angels;  and  they 
are  so  beautiful.'  'How  do  they  look?'  'Oli,  I  can't 
tell  you,  they  are  so  beautiful.'  'Have  they  wings?' 
*Yes ;  and  hark!  hark!  they  sing  the  sweetest  of  anv- 
thing  I  ever  heard.'  ....  'I  see  the  Holy  City  that 
Avas  measured  with  the  reed  wliose  length  and  breadth 
and  height  are  equal,  and  wliose  top  reaches  to  the 
skies ;  and  it  is  so  beautiful  I  can't  tell  3^ou  how 


102 


Errors  of  Russellism 


splendid  it  is.'  ....  She  closed  her  eyes  and  rested 
a  moment,  and  then  looked  up  with  beaming  eyes 
and  said,  'I  see  Christ  and  oh,  He  is  so  beautiful.' 
Her  husband  asked  again,  'How  does  he  look?'  'I 
can't  tell  you ;  but  he  is  so  much  more  beautiful  than 
all  the  rest.'  Again  she  said,  *I  see  the  Holy  City.' 
Then,  gazing  a  moment,  she  said.  'So  many !'  'What 
do  you  see,  of  which  there  are  so  many.'"  'People.' 
'How  many  are  there.'"    'A  great  many;  more  than  I 

can  count.'  ....  They  are  beckoning  to  me  

Presently  she  lifted  up  her  eyes  and  said,  'Oh,  carry 
me  off  from  this  bed.'  Her  husband  said,  'She  wants 
to  be  removed  from  the  bed.'  But  his  father  said, 
'She  is  talking  with  the  angels.'  When  asked  if  she 
were,  she  replied,  'Yes.'  S)ie  then  tlianked  the  doctor 
for  his  kindness  to  her,  and  asked  him  to  meet  her 
in  heaven.  She  closed  her  eyes,  aud  seemed  to  be 
rapidly  sinking  away.  Her  husband  kissed  her  and 
said,  'Carrie,  can't  you  kiss  me.'"  She  opened  her 
eyes  and  kissed  him,  and  said :  'Yes ;  I  can  come  back 
to  kiss  you.  I  was  part  way  over.'  She  said  but 
little  more,  but  pi-ayed  for  herself  and  for  her  friends. 
Frequently  she  would  gaze  upv/ard  and  smile,  as 
though  the  sights  were  very  beautiful." — pp.  61-63. 

If  these  had  no  souls,  they  were  greatly  deluded 
with  impressive  and  pretended  beauties  and  glories 
into  which  they  were  emerging.  A  man  without  a 
soul,  an  inner  conscious  entity,  wovild  not  feel  in 
his  dying  hour  as  if  he  had  a  new  pair  of  wings, 
with  which  to  take  his  immortal  flight:  he  would 
not  beliold,  as  this  dying  woisan  did,  the  Holy  City, 
the  heavenly  angels,  and  the  Christ ;  he  could  not 
conA'erse  with  the  angels  on  his  dying  bed,  and  bid 


What  Is  Man? 


103 


them  come  and  take  him  away.  If  Pastor  Russell's 
theory  of  man  be  correct,  tlie  best  Christian  poets 
were  beset  with  deceptions  and  wrong  imaginations. 
Such  immortal  hymns  ;  as, 

O  come,  angel  band, 

Come,  and  around  me  stand; 

Oh,  bear  me  away  on  your  snowy  wings 

To  my  immortal  home, 

are  the  productions  of  deluded  minds  and  misappre- 
hensions of  the  great  beyond.  Russell  would  like  to 
have  the  honor  of  having  corrected  all  these  past 
doctrines  of  error. 

Again  I  quote  from  Mr.  Shaw's  book.  "Through 
the  kindness  of  L.  B.  Balliett,  M.  D.,  we  furnish  our 
readers  with  tliis  touching  incident :  liillian  Lee,  aged 
ten,  when  dying  spoke  to  her  father  thus :  "Oh !  papa, 
what  a  sweet  sight!  The  golden  gates  are  opened 
and  crowds  of  children  come  pouring  out.  Oh !  such 
crowds.  And  they  ran  up  to  me  and  began  to  kiss 
me  and  call  me  by  a  new  name.  I  can't  remember 
what  it  was.'  She  lay  and  looked  upwards,  her 
eyes  dreaming.  Her  voice  ditd  into  a  whisper  as 
she  said,  'Yes,  yes,  I  come,  I  come." — pp.  83,  84. 

Miss  Lila  Homer,  of  Dardanelle,  Ark.,  had  visions 
of  angels  and  of  the  redeemed  hosts  of  heaven  while 
she  lay  upon  her  dying  bed.  She  was  rational  to  the 
last. — pp.  94,  95. 

Following  are  the  last  words  of  Rev.  H.  Y.  Humel- 
baugh,  who  died  Oct.  13,  1868.  "As  the  shadows 
thickened  his  faith  seemed  to  lay  hold  of  the  Re- 
deemer with  an  all-conquering  grasp,  and  he  ex- 
claimed, 'O  Jesus,  receive  my  spirit.  Glory  to  God 
for  a  religion  that  saves  in  the  dying  hour.'  .  .  .  . 


104 


Errors  of  RusseUism 


Turning  to  his  griof-stricken  wife,  he  said,  'O,  Fanny, 
weep  not  for  me ;  I  will  soon  rest,  forever  rest,  from 
all  my  troubles,'  ....  Addressing  his  physician  again, 
he  said,  0  doctor,  what  a  beautiful  land  lies  just 
before  my  eyes.'  Then  in  holy  ecstacy  he  cried  out: 
'O  King  of  terror!  end  of  time!  Oh,  all  is  bright !  I'll 
soon  be  at  home.'  ....  They  comfort  me ;  yes,  bless 
God,  they  comfort  me.'  A  few  minutes  later  his 
pulse  was  still." — pp.  140,  141. 

Thousands  of  occurrences  such  as  the  foregoing 
have  been  witnessed,  and  could  be  gathered,  but  this 
is  not  necessary;  the  truth  has  been  confirmed.  All 
the  atheists,  materialists,  and  no-soul  advocates  on 
earth  or  in  hell  can  not  smother  out  the  living  and 
abiding  Word  of  God.  It  stands  unshaken  and  un- 
shakable to  all  eternity;  and  the  testimonies  of  its 
adherents  correspond  to  its  teaching. 

Following  are  some  extracts  from  Nelson  on  In- 
fdeVity.  Dr.  Nelson's  own  personal  observations 
will  be  interesting  and  instructive. 

"After  this  I  felt  somewhat  inclined  to  watch,  when 
it  became  my  business  year  after  year  to  stand  b}' 
the  bed  of  death.  [Dr.  Nelson  was  a  practising 
ph3'sician  for  many  years,  and  afterwards  a  preacher 
of  the  gospel,  during  which  time  he  wrote  his  noted 
book.  The  Cause  and  Cure  of  Infidelity.']  That 
which  I  saw  was  not  calculated  to  protract  and  deepen 
the  slumbers  of  infidelity,  but  rather  to  dispose  to- 
wards a  degree  of  rcsl  Icssncss,  or,  at  least,  to  further 
observation.  I  knew  that  the  circle  of  stupor,  or 
insensibility,  drawn  around  life,  and  through  which 
all  either  pass  or  seem  to  pass  who  go  out  of  life, 
was  urged  by  some  to  prove  that  the  mind  could  not 


What  Is  Mail? 


105 


exist  unless  it  be  in  connection  with  orf^anlzed  matter. 
For  the  same  reason,  others  liave  contended  that  our 
souls  must  sleep  until  the  morning  of  the  resuri-ec- 
tion,  Avhen  we  shall  regain  ovir  bodies.  That  which 
I  witnessed  for  myself  pushed  me,  willing  or  un- 
willing, in  a  different  direction  I  was  called 

to  see  a  female  who  departed  under  an  influence 
which  causes  the  patient  to  faint  again  and  again, 
more  and  still  more  profoundly,  until  life  is  extinct. 
.  .  .  .  When  recovered  from  the  first  condition  of 
syncope,  she  appeared  as  unconscious,  or  as  destitute 
of  activity  of  s]iirit,  as  others  usually  do.  She  sunk 
again  and  revived ;  it  was  still  the  same.  She  fainted 
more  profoundly  still ;  and,  when  awake  again,  she 
appeared  as  others  usually  do  who  have  no  thoughts 
which  they  can  recall.  At  length  she  appeared  en- 
tirely gone.  It  di<l  seem  as  though  the  struggle  was 
forever  past.  Her  weeping  relatives  clasped  their 
hands  and  exclaimed,  'She  is  dead !'  but,  unexpect- 
edly, she  waked  once  more,  and  glancing  her  eyes  on 
one  who  sat  near,  exclaimed,  'Oh,  Sarah,  'I  was  at 
an  entirely  new  place!'  and  then  sunk  to  remain  in- 
sensible to  the  things  of  this  world.  Why  she,  like 
others  in  fainting,  should  have  no  thoughts  which  she 
could  recall,  when  not  so  near  death  as  she  after- 
wards was  wlien  she  had  thought,  I  could  not  clearly 
explain."— pp.  300-303. 

Yes,  and  I  am  sure  that  it  is  more  than  Elder 
Russell  can  explain .  so  long  as  he  holds  to  his  no- 
soul  theory.  The  Bible  Christian  can  explain  these 
things.  He  knows  that  though  the  outward  man 
perishes,  the  inward  man  is  renewed  day  by  day. 
When  the  outward  man  sinks  into  a  state  of  insensi- 


106 


Errors  of  Russellism 


bility  to  the  things  of  this  world,  his  soul  sees;  and 
in  many  instances  men  have  rallied  from  the  chilly 
regions  of  death  for  a  few  moments  to  speak  of  the 
horrors  of  hell,  or  the  glories  of  heaven.  There  is 
but  one  sensible  explanation  to  all  this,  and  that  is 
this:  man  has  an  inner,  conscious  being  that  never 
dies.  Death  to  him  is  a  "release,"  a  loosing,  a  trans- 
lation. There  is  no  other  explanation.  All  else  is 
senseless  confusion.  His  "inner  life"  is  more  than 
a  "spark."  An  unintelligible  "power,"  or  influence, 
does  not  define  the  soul.  It  is  altogether  unsatis- 
factory and  unsafe.    We  do  not  believe  it. 

When  Lazarus  died,  the  angels  translated  him. 
When  a  Christian  dies,  his  body  lies  moldei'ing  in  the 
narrow  to-mb,  but  his  spirit  returns  to  God,  to  ex- 
plore the  regions  of  paradisiacal  glory.  So  says 
the  Book  of  Heaven. 

One  other  instance  from  Dr.  Nelson's  book  will 
suffice.  "A  young  female  who  called  the  Man  of 
Calvary  her  greatest  friend,  was,  when  dying,  in  her 
senses  in  all  but  one  particular.  'Mother,'  she  would 
say,  pointing  in  a  certain  direction,  'do  you  see  those 
beautiful  creatures?'  Her  mother  would  answer, 
'No,  there  is  no  one  there,  my  deai-.'  She  would 
reply,  'W^ell,  that  is  strange.  I  never  saw  such  coun- 
tenances and  such  attire.  My  eyes  ncA'cr  rested  on 
anvthing  so  lovely.'  Oh,  says  one,  this  is  all  imagi- 
nation, and  the  notions  of  a  mind  collapsing;  where- 
fore tell  of  it.''  My  answer  is,  that  I  am  not  about  to 
dispute,  or  to  deny  that  it  is  fancy ;  but  the  fancies 
differ  in  features  and  in  texture.  Some  in  their  de- 
rangement call  out,  'Gitch  me,  I  am  sinking;  hold 
me,  I  am  falling' ;  others  say,  'Do  you  hear  that 


What  Is  Man? 


107 


music?  Oh,  were  ever  notes  so  ce]csti;il !'  This  kind 
of  notes,  and  these  classes  of  fancies  belonged  to 
different  classes  of  individuals,  and  who  they  were, 
was  the  item  which  attracted  my  wonder." — Cause 
and  Cure  of  Infidelity,  p.  312. 

This  is  strikingly  and  singularly  true.  The 
atlicist,  the  deist,  the  mocker  of  Christi;mity,  the 
neglecter  of  salvation — all  testify  in  the  hour  of 
death :  "I  am  lost,  lost,  eternally  lost" ;  "I  am  taking 
an  awful  leap  into  the  dark";  "all  my  possessions 
for  a  moment  of  time" ;  "I  Imve  sold  my  soul  for 
dress" ;  "I  am  going  to  hall" ;  "Too  late,  too  late, 
too  late" ;  "Take  me  awa}' ;  the  demons  are  after  me." 
But  the  pious  man  of  God  has  never  been  known  to 
express  such  agony  and  eternal  regrets.  Contrasted 
with  the  dying  shrieks  of  the  unsaved,  we  hear  the 
glad  exclamation  of  the  righteous:  "I  am  going 
home";  "The  angels  are  in  the  room";  "Oh,  what 
sweet  music  I  do  hear" ;  "I  see  heaven,  and  the  count- 
less millions  of  the  redeemed" ;  "Lord  Jesus,  re- 
ceive my  spirit" ;  "Oh,  come  angel  band,  bear  me 
away  on  your  snowy  wings" ;  "I  see  heaven  opened, 
and  Christ  standing  on  the  right  hand  of  God."  If 
men  would  only  wake  to  sober  thought,  and  weigh 
these  things  in  the  light  of  God's  Word ! 

What  is  man?  Answer:  He  is  the  "offspring  of 
God."  He  possesses  a  mortal  body  and  an  incor- 
ruptible spirit,  which  can  never  die.  He  is  lower 
than  the  angels  now,  but  will  be  equal  to  them  in  that 
Morld  which  is  to  come,  beyond  the  resurrection. 


CHAPTER  Xiri 


"RESTITUTION  OF  ALL  THINGS" 

"And  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you:  whom  the  heaven  must  receive 
until  the  times  of  restitution  of  all  things,  which 
God  hath  spoken  by  the  mouth  of  all  his  holy  proph- 
ets since  the  world  began"  (Acts  3:  20,  21). 

Upon  this  text  Elder  Russell  builds  a  huge  millen- 
nial storehouse  of  universal  blessing.  In  his  writings 
lie  quotes  and  refers  to  this  passage  scores  of  times, 
but  the  verse  preceding,  in  which  repentance  is  com- 
manded as  a  prerequisite  for  the  reception  of  the 
promised  showers  of  refreshing,  he  does  not  quote 
once.  He  who  thinks  that  in  a  future  age  "times  of 
refreshing  shall  come  from  the  presence  of  the  Lord" 
vipon  the  impenitent,  he  is  mistaken.  We  shall  at- 
tempt a  brief  summary  of  the  tilings  Pastor  Russell 
anticipates  in  the  millennium,  and  the  manner  in 
which  he  expects  them  to  come. 

On  page  196  of  Series  II,  he  tells  us  that  the 
"times  of  restitution"  have  already  begun;  on  page 
33,  that  the  millennium  began  A.  D.  1872.  Of 
course  Mr.  Russell  is  not  sure  that  the  millennial 
reign  of  Christ  on  earth  began  1872;  it  is  only  a 
matter  of  "tradition"  with  him.  From  page  39  I 
quote  as  follows : 

And  though  the  Bible  contains  no  direct  statement  that 
the  sevcutli  thousand  will  lie  the  epoch  of  Chvist 's  reign,  the 
great  Sabbath  Day  of  restitution  to  the  world,  yet  the 
venerable  tradition  is  not  without  a  reasonable  foundation. 

Let  us  note  a  word  or  two  which  will  shed  some 
light  on  Russell's  "venerable  tradition." 

108 


"Restitution  of  All  Things" 


109 


"The  Millennium  doctrine  started  in  an  ungodly 
licretic  by  the  name  of  Cerinthus,  who  lived  in  the 
first  century."  From  Neanders  History  of  Christian 
Dogmas,"  Vol.  I,  p.  248,  I  quote:  "The  idea  of  a 
millennial  reign  proceeded  from  Judaism,  for  among 
the  Jews  the  representation  was  current,  that  the 

Messiah  would  reign  a  thousand  years  on  earth  

Such  products  of  Jewish  imagination  passed  over 
to  the  Christians."  To  prove  the  above  statement 
as  to  the  origin  of  the  millennial  heresy,  I  quote  from 
Etischius's  Ecclesiastical  History,  Book  III,  chap. 
28:  "But  Cerinthus,  too,  through  revelations  written, 
as  he  would  have  us  believe,  by  a  great  apostle,  brings 
before  us  marvelous  things,  which  he  pretends  were 
shown  him  by  angels;  alleging  that  after  the  resur- 
rection the  Kingdom  of  Christ  is  to  be  on  earth,  and 
that  the  flesh  dwelling  in  Jerusalem  is  again  to  be 
subject  to  desires  and  pleasures.  And  being  an 
enemy  to  the  Scriptures  of  God,  wishing  to  deceive 
men,  he  says  there  is  to  be  a  space  of  a  thousand 
years  for  marriage  festivities.  One  of  the  doc- 
trines he  taught  was,  that  Christ  would  have  an 
earthly  kingdom." 

This  Cerinthus  lived  in  the  da3's  of  John  the 
apostle,  who  also  called  Cerinthus  an  enemy  of  the 
truth,  and  even  refused  to  remain  in  the  same  batl> 
house  with  him,  because  of  godly  fear.  (See  Eu.tebius's 
History,  book  V,  p.  24;  book  III,  p.  28.)  The  his- 
torians Moshcim,  Gregory,  and  others  refer  to  the 
heretic  Cerinthus  and  his  millennium  in  condem- 
natory terms.  Thus  seen,  Chas.  T.  Russell  has  de- 
liberately chosen  the  path  of  publicly  condemned 
heresy.    Cerinthus  looked  for  the  r«..Jurr^.lion  and 


no 


Errors  of  Russellism 


beginning  of  the  mlllennlcal  reign  about  the  middle  of 
the  fifth  century.  It  was  then  that  the  seventh 
thousand  years  began  according  to  the  translation  of 
the  Seventy,  Josephus,  and  many  other  historians. 
The  LXX  was  the  very  Bible  of  Christ  and  the  apos- 
tles. Mr.  Russell  has  marked  out  a  chronological 
table  of  his  own,  in  the  which  he  discovers  that  the 
seventh  thousand  years  began  A.  D.  1873;  and  then 
upon  the  flimsy  fabric  of  "tradition,"  he  constructed 
his  millennial  heresy.  As  to  the  "venerableness"  of 
this  "tradition,"  we  shall  let  the  reader  judge.  The 
idea  originated  among  the  Jews,  and  found  rich  soil 
for  its  propagation  in  the  heretic  Cerinthus  who,  in 
no  misfcakable  terms,  is  condemned  as  "an  enemy  of 
the  truth." 

On  page  170,  Series  II,  the  Pastor  informs  us  that 
the  times  of  restitution  began  on  the  "exact  date" 
of  1874,  when  the  Lord  returned.  The  millennial 
age  will  be  a  time  of  the  world's  regeneration.  "But 
the  regeneration  provided  for  the  world  ....  is  not 
to  a  new  nature,  but  to  a  restoration  or  restitution 
of  the  human  nature  in  its  perfection." — Series  V, 
p.  138.  Sanctification  will  be  required  by  the  great 
King  then  (Series  V,  p.  122).  "There  will  no  longer 
be  a  Babel  of  confusing  theories  and  doctrines." — 
p.  123.  Following  is  one  of  the  many  contradictions 
of  Millennial  Dawnism:  In  Scries  IV,  p.  636,  we  are 
told  that  "outward  obedience  avIU  be  compulsory"; 
In  Series  V,  p.  415,  we  read, 

Novert]iolcss,  tliis  drawing  will  not  mean  compulsion;  for 
just  as  it  is  p«««il»l«  for  th«  Father's  drawing  to  be  resisted 
in  the  pr«s«tJt  age,  so  that  nsjiuy  are  ejdled  but  few  will  be 
efcosen,  so  alsa  it  will  be  p<»ssible  for  the  drawing  of  Christ 
to  be  resisted  hj  the  world  of  mankind  in  the  next  age. 


"Restitution  of  All  Things" 


111 


Then  again  (Vol.  I,  p.  216),  he  tells  us  that  the 
kingdoms  of  the  world  "will  not  surrender  peaceably, 
but  must  be  bound  and  restrained  by  force."  Among 
the  tilings  to  be  wrought  is  the  transformation  of  the 
entire  earth  into  a  "Garden  of  Eden  for  fruitfulness 
and  beauty  and  perfection." — Series  IV,  p.  61-8, 
Restitution  work  is  to  be  "gradual" — (Series  V,  p. 
475).  The  race  of  human  beings  will  come  forth  in 
the  resurrection  in  a  "fallen,"  or  depraved,  condition 
just  as  they  die  (Series  IV,  p.  655).  Such  ai-e  the 
fancies  of  the  millennial  teacher. 

The  word  "restitution'  occurs  but  once  in  the  New 
Testairtent,  in  either  Greek  or  English.  Professor 
Green  defines  the  Greek  word  as  follows:  "A  restitu- 
tion or  restoration  of  any  thing  to  its  former  state; 
hence,  change  from  worse  to  better,  melioration,  in- 
troduction of  a  new  and  better  era."  Now,  we  ask, 
is  there  any  promise  that  this  whole  earth  is  to  be- 
come a  Hteral  paradise,  or  Eden?  No.  Was  the 
"Garden  of  Eden"  th.e  wliole  earth.''  No;  it  was  a 
comparatively  small  spot.  What  was  lost  in  the 
fall?  The  "image,"  or  "likeness,"  of  God.  Sickness 
and  physical  death  came  in  as  a  natural  consequence, 
wlien  man  was  cut  off  from  the  "tree  of  life,"  for 
man's  corporeal  frame  was  mortal  at  creation.  The 
Lord  will  indeed  usher  in  a  better  age,  or  world,  in 
which  man  wiU  enjoy  all  he  enjoyed  in  liis  original 
Eden,  and  more;  but  this  world  will  not  be  his  home, 
as  we  shall  show  in  succeeding  chapters. 

Pastor  Russell  makes  quite  an  effort  to  convince 
his  readers  that  he  and  his  followers  constitute  the 
"antitypical  Elijah."  Ke  denies  that  the  Elias  of 
tlie  Scriptures  really  came  and  began  the  restora- 


112 


Errors  of  Russellism 


tion  of  all  things.  But  what  saith  the  Scriptures? 
"And  his  disciples  asked  him,  saying,  Why  then 
say  the  scribes  that  Elias  must  first  come?  And 
Jesus  answered  and  said  unto  them,  Elias  truly  shall 
first  come,  and  restore  all  things.  But  I  say  unto 
you.  That  elias  is  come  already,  and  they  knew 
him  not,  but  have  done  unto  him  whatsoever  they 
listed.  Likewise  shall  also  the  Son  of  man  suffer  of 
them"  (Matt.  17:10-12;  Mark  9:11-13).  In  the 
face  of  these  plain  texts  of  Scripture  Russell  denies 
the  fulfilment  of  Mai.  4 :  5,  the  only  place  in  the  Old 
Testament  where  this  prophecy  is  found.  Though 
Jesus  has  all  but  named  the  person  out  in  his  reply 
to  tlie  disciples'  inquiry,  insomuch  that  if  we  had  no 
further  evidence  we  could  feel  sure  that  John  the 
Baptist  was  meant,  there  is  still  further  proof. 
Concerning  John,  tlie  angel  told  Zncharias,  "And  he 
shall  go  before  him  [Christ]  in  tlie  sjiirit  and  j)ower 
of  Elias,  to  turn  tlie  liearts  of  tlie  fatliers  to  the 
cljildren,  and  tlie  disobedient  to  tlie  wisdom  of  the 
just;  to  m;ike  rc.uly  a  people  prepared  for  the 
liOid"  (Luke  1:17).  Therefore  the  Scriptural 
"Elias,"  or  "J\lii:di,"  came  more  than  eighteen  hun- 
(li-ed  ye.irs  ago,  at  which  time,  instead  of  1874,  as 
Fiisseil  c'lnims,  the  work  of  restitution  began;  hence, 
tlie  pastor  is  more  tlrui  eighteen  hundred  years  too 
kite  to  be  the  ])rophet  Elias :  and  the  Scriptures  do 
iinl:  even  hint  at  another  aside  from  John  tlie  Bap- 
tist. 

Since  we  have  learned  that  restitution  work  began 
witii  the  preaching  of  John  and  has  continued 
t!ir.-)Ughout  tlie  gosjicl  era,  we  can  also  clearly  see 
the  7iaiurc  and  charucter  of  the  work,  that  it  is  not 


"Restitution  of  All  Things" 


113 


in  any  sense  an  Edenizing  of  this  literal  earth,  but 
rclioUy  a  spiritual  work  of  restoring  man  to  the  plane 
of  truth  and  righteousness.  Salvation  from  all  sin 
is  man's  "Eden"  in  tliis  world. 

"Our  God,  to  save  from  sin's  control, 
Gave  his  Son  a  sacrifice; 
His  grace,  abounding  in  the  soul. 
Makes  the  earth  a  paradise." 

Jesus  Christ  is  now  in  heaven,  where  he  will  remain 
until  the  redemptive  work  is  complete — until  the 
gospel  bells  ring  ai-ound  the  world,  and  every  nation 
hoars  the  joyful  sound,  and  all  who  will  to  be  saved 
are  saved — tlien  the  end  will  come,  and  the  times  of 
restitution  will  be  complete,  instead  of  having  just 
begun. 

"Repent  jc  therefore,  and  be  converted,  that  3'our 
sins  may  be  blotted  out,  when  the  times  of  ref resiling 
shall  come  from  tlie  presence  of  the  Lord ;  and  he 
shall  send  Jesus  Clirist,  which  was  before  preached 
unto  3'ou:  whom  tiae  heaven  must  receive  [or  retain] 
until  the  times  of  restitution  of  all  things  [is  com- 
plete]." Then  we  sliall  enter  the  "new  heavens  and 
new  earth  wherein  dwclleth  righteousness."  Even  so 
let  it  be.  Lord  Jesus,  thou  Prince  of  kings  of  the 
earth  and  of  heaven. 


CHAPTER  XIV 


THE  HARVEST-TIME 

The  harvest  of  souls  began  with  the  personal  min- 
istry of  Christ,  and  has  continued  throughout  tlie 
gospel  age.  That  the  "harvest"  period  properly 
applies  to  the  entire  gospel  era,  which  is  termed  in 
the  Scriptures  the  "day  of  salvation,"  ma}'  be  seen 
by  studying  the  prophecy  of  Jer.  8:20 — "The 
harvest  is  past,  the  summer  is  ended,  and  we  are  not 
saved."  Properly,  then,  this  whole  Christian  dispen- 
sation is  the  world's  "summer."  "The  harvest  is 
past,  and  the  summer  is  ended,"  implies  that  the  time 
will  come  when  men  can  not  get  saved,  a  fact  which 
they  themselves  will  recognize  at  once.  "But  when 
he  saw  the  multitudes,  he  was  moved  with  compas- 
sion on  tl>em,  because  they  fainted,  and  were  scat- 
tered abroad,  as  sheep  having  no  shepherd.  Then 
saith  lie  unto  his  disciples.  The  harvest  truly  is 
plenteous,  but  the  laborers  are  few;  pray  ye  there- 
fore the  Lord  of  the  harvest,  that  he  will  send  forth 
laborers  into  his  harvest"  (Matt.  9:36-38).  He 
made  the  same  statement  to  the  Seventy  as  he  was 
about  to  send  them  forth  to  preach  (Luke  10:2). 
Literally,  the  extent  of  any  harvest  depends  upon  tlie 
amount  of  labor  bestowed  in  breaking,  sowing,  culti- 
vation, etc.  In  Luke  8:  4-15  Jesus  gives  us  a  parable 
of  sowing  and  the  approximate  results.  The  sower, 
the  seed,  the  ground,  and  the  harvest  are  all  items  of 
interest.  "The  seed  is  the  word  of  God."  "The  sower 
is  the  Son  of  man,"  properly,  but  it  applies  also  to 
all  his  ministers  for  tiiey  are  engaged  in  sowing  the 
114. 


The  Harvest-Time 


115 


"seed."  The  "heart"  is  the  "ground"  referred  to  in 
the  parable.  That  this  sowing  began  with  Christ 
and  still  continues  is  a  recognized  fact.  The  harvest 
of  souls  throughout  the  entire  gospel  age  has  ac- 
companied the  "sowing" ;  so  that  in  at  least  one  im- 
portant sense,  the  work  of  sowing  and  reaping  is 
necessarily  inseparable.  "I  have  planted,  Apollos 
watered;  but  God  gave  the  increase"  (1  Cor.  3:6). 
In  the  beginning  of  the  Christian  era  it  was  the 
Lord's  design  that  the  gospel  seed  should  be  sown 
thoroughly  in  all  the  world ;  hence  the  prophetic  in- 
junction, "Cast  thy  bread  upon  the  waters :  for  thou 
shalt  find  it  after  many  days."  "He  that  observeth 
the  wind  shall  not  sow;  and  he  that  regardeth  the 
clouds  shall  not  reap.  As  thou  knowest  not  what  is 
the  way  of  the  spirit,  nor  how  the  bones  do  grow  in 
the  womb  of  her  that  is  with  child  ;•  even  so  thou 
knoweth  not  the  works  of  God  Avho  maketh  all.  In 
the  morning  sow  thy  seed,  and  in  the  evening  with- 
hold not  thine  hand;  for  thou  knowest  not  whether 
shall  prosper,  cither  this  or  that,  or  whether  they 
both  shall  be  alike  good"  (Eccl.  11:  1,  4-6.) 

Mr.  Russell  speaks  of  two  or  three  harvests.  One 
he  confines  to  a  very  few  years  in  the  beginning  of 
the  gospel,  and  another  to  the  close,  or  lapping  over 
of  the  gospel  age  and  his  so-called  millennium.  Ac- 
coi'ding  to  his  figures,  the  last-named  of  these  "har- 
•  vests"  is  now  past;  for  it  was  to  take  place  between 
the  years  1874  and  1914  (Series  III,  p.  135).  This, 
he  says,  was  to  be  "a  time  of  reaping"  rather  than 
that  of  sowing.  This  "liarvest"  he  calls  a  gathering 
of  the  "wheat"  from  among  the  "tares,"  a  separa- 
tion of  the  true  children  of  God  from  "nominal 


116 


Errors  of  RusselUsm 


Clu'lstinnity,"  otc.  He  and  his  colaborers  constitute 
the  "wheat"  class,  and  all  who  reject  his  "call"  to 
come  out  of  "Babylon"  are  likewise  rejected  of  the 
Lord.  That  there  is  a  "mystery  Babylon"  out  of 
which  tlic  Lord  is  calling  and  gathering  his  people 
(Rev.  18:  1-4,  2  Cor.  6:  16-18),  we  know;  but  as  the 
term  "Babylon"  means  "confusion,"  and  since  there 
is  scarcely  a  "babel"  more  confusing  than  Millennial 
Dawnism,  it  is  certain  that  dark  sect  is  not  the 
"Zion  of  God,"  a  true  copy  of  the  church  of  the 
Bible.  The  church  of  God  is  the  pillar  and  ground 
(or  home)  of  the  truth  (1  Tim.  3:15);  whereas 
Millennial  Dawnism  is  the  pillar  and  home  of  a  cun- 
ningly devised  system  of  falsehood,  out  of  which  the 
children  of  the  kingdom  will  come  when  they  hear 
the  voice  from  heaven  ringing  in  their  souls. 

We  have  heretofore  shown  that  God 's  plan  does  not  ex- 
tend to  the  converting  of  the  world  during  the  Gospel  age. 
He  did  not  intend  it  to  do  so,  but  merely  designed  the 
selection  and  trial  of  the  church  now,  and  the  blessing  of 
tho,  world  through  the  church,  the  Christ,  in  an  age  to  follow 
this.— Series  II,  p.  252. 

One  of  Russell's  dogmas  is  that  the  church  in 
this  age,  especially  the  "little  flock"  of  "called  out" 
ones,  is  the  "Elijah"  or  "forerunner"  of  Christ;  and 
that  in  the  next,  or  millennial,  age  this  same  church 
will  become  the  "anointed" ;  that  is  to  say,  the 
"Christ"  (Series  II,  p.  252). 

It  will  be  remembered  that  elsewhere  we  have  shown 
that,  according  to  the  Pastor's  views,  the  world  is  to 
hv  "judged"  and  "blessed"  and  "purified  from  sin" 
through  the  "elect,"  the  "divine  nature"  class.  "The 
truth  now  due,'''  he  says,  "is  the  sickle  in  this  liar- 


The  Harvest-Time 


117 


vest." — Series  III,  p.  139.  The  world's  conversion, 
therefore,  if  wc  are  to  believe  Millennial  Dawn,  is  to 
be  effected  by  tlie  Russellites  during  the  niillenniura. 
This  is  why,  I  suppose,  that  the  Lord  has  not  "in- 
tended" or  even  "attempted"  the  evangelization  of 
the  world  during  the  gospel  age.  In  Series  I,  p.  95, 
Ave  are  expressly  told  that  the  Lord  "has  not  yet 
even  attempted  the  world's  conversion."  But  despite 
his  finely  spun  theories,  and  the  apparent  caution 
manifested,  the  elder  gets  things  a  little  mixed  at 
times.    Commenting  on  this  the  gospel  age,  he  says, 

"There,  at  Jesus'  death,  a  new  as;e  began — the  Christian 
age  or  gospel  dispensatiou,  wherein  siiould  be  heralded  good 
tidings  of  justification,  not  to  the  Jew  only,  but  to  all 
nations;  for  Jesus  Christ,  by  the  grace  of  God,  tasted  death 

for  every  man  The  gospel  proclamation  has  gone 

hither  and  thither  through  the  earth  for  nearly  nineteen 
hundred  years,  so  that  it  can  now  be  said  that  it  has  been 
preacJied  more  or  less  in  every  nation." — Series  I,  p.  72. 

Then  in  order  to  form  a  ground  for  the  supposedly 
great  future  work — he  further  says : 

Meantime  during  this  Gospel  age,  a  little  handful  of  the 
redeemed  race  is  called,  nnd  those  who  hear  the  divine  call 
and  approach  the  Father  through  faith  ....  are  reckonedly 
accepted  as  perfect  These,  be  it  remembered,  are  ex- 
ceptions to  the  remainder  of- mankind:  these,  the  "elect" 
of  the  Gospel  age,  are  reckoned  as  the  "brethren"  of  Christ, 
the  "Bride"  of  Christ  For  the  world  in  general,  how- 
ever, the  divine  plan  is  somewhat  different:  instead  of 
justifA'ing  them  by  faith,  ....  they  get  back  their  old  nature, 
the  human  nature,  freed  of  its  blemishes  and  corruption 
through  sin." — Series  V,  p.  456. 

Tliis  is  to  take  place  during  the  millennium.  Each 
individual  sinner  is  to  be  resurrected  in  the  same 
moral  condition  in  which  he  died,  and  then  to  have 
at  least  a  hundred  j'ears  of  trial  to  make  the  least 


118  Errors  of  Russellism 

advancement ;  so  Russell  teaches  elsewhere.  Such 
is  his  idea  of  the  spread  of  the  gospel  and  harvest 
work.  But  his  claim  that  the  gospel  had  (at  the  time 
he  wrote)  hcvn  preached  in  all  the  nations  of  the 
world  is  hardly  correct.  Only  about  seven  out  of 
every  ten  of  the  world's  population  can  read  or  hear 
read  the  Scriptures  or  portions  in  their  own  mother 
tongue.  And  this  is  the  most  liberal  estimate  of  the 
circulation  of  the  Holy  Page  we  liave  yet  seen.  And, 
too,  the  mere  bare  entrance  of  the  preached  or  writ- 
ten gospel  into  a  nation  would  hardly  fulfil  the 
propliecy  of  Christ  in  which  he  said  the  gospel  should 
be  "preached  in  all  the  world  for  a  witness  to  all  na- 
tions; and  then  shall  the  end  come"  (Matt.  24:  14). 
The  truth  must  have  sufScient  entrance  and  propa- 
gation to  dispel  the  darkness  and  give  light  and  offer 
salvation  to  men.  We  do  not  say  that  all  men  will 
accept  the  plan  of  salvation  during  the  gospel  age, 
or  at  any  other  time ;  but  we  do  say  that  it  was  God's 
])lan  tiiat  the  gospel  of  the  kingdom  sliould  be 
preached  In  the  whole  world,  for  such  is  his  command 
— "Go  3'e  into  all  the  world  and  preach  the  gospel 
to  every  creature.  He  that  bclieveth  and  is  baptized 
shall  be  saved;  but  he  that  believeth  not  shall  be 
damned"  (Mark  16:  15,  16). 

Following  is  a  glimpse  of  Russell's  idea  of  world 
evangelism. 

This  adoption  ,  as  the  Apostle  informs  U3,  primarily  was 
the  iiiliciitanee  of  Israel,  but  since  there  was  not  a  suffi- 
cient nuinljcr  in  Israel  ready  to  complete  the  predestinated 
number  to  be  adopted,  therefore,  after  accepting  Israel's 
remnant,  "God  did  visit  the  Gentiles,  to  take  out  of  tliem 
a  people  for  his  name." — "Vol.  V,  p.  177. 


We  naturally  suppose,  therefore,  since  only  "an 


The  Harvest-Time 


119 


exact  number"  (to  which  not  even  "one  more"  could 
be  "accepted"  and  added),  were  predestinated,  that 
if  more  of  the  Jews  had  "believed,"  fewer  of  the  Gen- 
tiles would  have  been  "needed"  to  "complete"  the 
"elect,"  and  hence  fctver  would  have  been  "called" 
and  "chosen."  This  resolves  itself  into  this  problem: 
If  all  the  Jews  had  "accepted"  Christ,  would  any  of 
the  Gentiles  have  been  "selected"? 

That  there  are  now  more  heathen  than  genuine 
Christians  in  the  Avorld,  statistics  show ;  but  evidences 
before  us,  force  us  to  write  that  this  fact  is  largely 
due  to  the  sluggishness  of  Christianity,  trammelled 
by  such  barnacles  as  Millennial  Dawnism,  which, 
instead  of  preaching  the  gospel  of  rcpent.mcc,  spends 
its  time,  money,  and  energy  in  an  effort  to  proselyte 
Christendom  to  a  "refuge  of  lies"  about  a  future, 
earthly,  universal  reign  of  Christ  in  wliicb.  all  will 
have  a  better  time  to  get  in  line  with  God.  The 
gospel  fan  has  been  in  the  hands  of  the  "Lord  of  the 
harvest"  since  the  dawn  of  Christianity,  and  the  work 
of  "gathering  the  wheat  into  his  garner"  has  been 
going  on ;  but  the  time  is  approaching  when  this 
salvation  work  will  come  to  an  end ;  the  harvest  will 
be  past,  the  summer  will  be  ended,  and  many  will 
have  to  say  in  lamentable  tones,  "and  we  are  not 
saved." 

While  this  harvest  of  souls  was  much  hindered 
during  the  "dark  ages,"  we  have  the  prophetic  re- 
presentation set  forth  in  Rev.  14 :  6-9  showing  that 
the  everlasting  gospel  is  to  be  preached  to  them  that 
dwell  on  the  earth,  and  to  every  nation,  and  kindred, 
and  tongue,  and  people.  We  are  now  living  in  the 
time  of  the  fulfilment  of  tliis  prophecj-,  and  expect 


12C 


Errors  of  RusseUism 


the  everlasting  gospel  to  actually  spread  rapidly, 
until  every  nation  shall  hear  its  joyful  sound,  as 
the  Lord  said  (Matt.  24:  14). 

When  the  end  comes,  the  harvest  will  be  past,  the 
summer  will  be  ended,  and  some,  yea,  many  will 
not  be  saved,  but  their  final  doom  will  be  sealed  for- 
ever. 


CHAPTKR  XV 


SATAN  BOUND  AND  LOOSED 

**And  I  saw  an  angel  coming  down  out  of  heaven, 
having  the  key  of  the  abyss  and  a  great  chain  in  his 
hand.  And  he  laid  hold  on  the  dragon,  the  old 
serpent,  which  is  the  Devil  and  Satan,  and  bound  him 
for  a  thousand  years,  and  cast  liim  into  the  abyss, 
and  shut  it,  and  sealed  it  over  him,  that  he  should 
deceive  the  nations  no  more,  until  the  thousand  3'ears 
should  be  finished:  After  this  he  must  be  loosed  for 
a  little  time.  And  when  the  thousand  years  are  fin- 
ished, Satan  shall  be  loosed  out  of  his  prison,  and 
shall  come  forth  to  deceive  the  nations  wliich  are  in 
the  four  corners  of  the  earth,  Gog  and  Magog,  to 
gather  them  together  to  the  war:  the  number  of 
whom  is  as  the  sand  of  the  sea"  (Rev.  20:  1-3,  7,  8). 

In  order  that  we  may  avoid  blundering  in  our  at- 
tempt to  arrive  at  a  proper  understanding  of  the 
above-quoted  scripture,  it  will  be  necessary  for  us  to 
carefully  observe  the  correct  laws  of  interpretation. 
In  the  first  place,  from  the  prophetic  history  briefly 
spanned  in  the  20th  chapter  of  Revelation  we  see 
that  both  the  binding  and  loosing  of  the  "dragon," 
"serpent,"  "Devil,"  or  "Satan,"  was  to  take  place 
before  the  general  resurrection  and  judgment  of 
*'all  the  dead."  From  the  description  of  this  "judg- 
ment" we  are  forced  to  tlie  conclusion  that  "all  tlie 
dead,"  "small  and  great," — tliosc  wliosc  names  were 
written  in  the  "Book  of  life"  and  those  whose  names 
were  not — were  judged  simultaneously  and  separated 
accordingly.  For  Russell  to  admit  tliis  would  spoil 
121 


122 


Errors  of  Russellism 


his  whole  fabrication,  but  for  him  not  to  do  so,  be- 
traj's  either  dishonesty  or  ignorance  on  his  part. 
The  language  is  too  plain  to  be  misunderstood,  ex- 
cept by  those  who  are  either  deceived  or  unwilling  to 
see  the  truth. 

The  fact  that  this  binding  and  loosing  was  to  take 
place  before  the  general  judgment  impels  us  either  to 
look  back  for  the  "binding"  or  to  consider  ourselves 
a  long  way  from  the  end  of  the  world.  The  prophet 
has  told  us  tliat  "at  evening  time  it  shall  be  light" 
(Zech.  14) :  6,  7)  ;  the  clear  light  of  the  gospel  is  now 
shining  as  it  was  in  the  morning  of  Christianity;  we 
know,  therefore,  that  we  are  nearing  the  end  of 
time,  and  that  the  Lord's  second  coming  is  not  very 
far  distant.  So  we  look  behind  us  for  this  binding 
of  Satan. 

The  binding  and  loosing  of  the  dragon  is  thor- 
oughly and  ably  treated  in  The  Revelation  Explained, 
published  by  The  Gospel  Trumpet  Company,  Ander- 
son, Ind.,  so  I  shall  not  enter  upon  an  extensive  dis- 
cussion of  it  here. 

The  next  point  of  importance  is  to  determine 
what  is  signified  by  the  terms  "dragon,"  "serpent," 
"De\'il,"  and  "Satan."  It  is  hardly  necessary  to  note 
here  that  all  these  terms  apply  to  the  same  thing, 
so  that  we  need  not  look  for  four  different  characters, 
but  for  one  to  which  these  names  suitably  apply. 
The  word  "dragon"  occurs  ten  times  in  the  Book  of 
Revelation,  and  it  is  quite  evident  that  each  time  the 
same  character  is  meant,  and  that  there  is  not  there- 
fore more  than  one  "dragon"  in  the  mind  of  the 
apostle. 

In  order  that  this  thought  may  become  thoroughly 


Satan  Boimd  and  Loosed 


123 


established  in  the  mind  of  the  reader,  I  cite  these 
texts,  or  portions  of  them.  "And  behold,  a  great  red 
dragon"  (Rev.  12:  3).  "T/;^  dragon  stood  before  the 
woman"  (t.  4).  "The  dragon  fought,  and  his  angels" 
(v.  7).  "The  great  dragon  was  cast  out,  that  old 
serpent,  called  the  De\'il,  and  Satan,  which  deceiveth 
the  whole  world"  (v.  9).  "The  devil  is  come  d»wn" 
(v.  12).  "The  dragon  saw  tJiat  he  was  cast  unto  the 
earth"  (v.  13).  "The  serpent  cast  out  of  his  mouth 
water  as  a  flood"  (v.  15),  "The  dragon  was  wroth" 
(v.  17).  *'The  dragon  gave  him  [the  beast]  his 
power"  (chap.  13:2).  "And  they  worshiped  the 
dragon"  (v.  4).  "And  I  saw  three  unclean  spirits 
like  frogs  come  out  of  tlie  mouth  of  the  dragon" 
(chap.  16:  13).  "And  he  [the  angel  from  heaven] 
laid  hold  on  the  di-jrgon,  that  old  serpent,  called  the 
Devil,  and  Satan,  and  bound  liim  a  thousand  years" 
(chap.  20:  2). 

With  these  texts  before  us  it  is  easy  to  comprehend 
tlie  idea  already  suggested ;  namely,  that  there  is  but 
one  "dragon,"  or  "Satan,"  referred  to  in  the  Book 
of  Revelation.  In  the  first  occurrence  the  phrase  is, 
"a  dragon";  in  every  succeeding  passage  it  is,  "the 
dragon,"  or  "the  serpent,"  or  "that  old  serpent 
called  the  devil  and  Satan."  If,  therefore,  we  can 
identify  "the  dragon"  of  Revelation  12,  where  the 
term  is  first  used,  we  shall  have  identified  tlie 
"dragon,"  or  "Satan,"  wliich  was  bound  by  the 
"angel." 

The  "dragon"  of  Revelation  12,  which  stood  be- 
fore the  "woman" — Christian  church — to  "devour" 
her  child,  and  to  persecute  her,  was  paganism  under 
the  Roman  government.    To  this  all  liistorians,  com- 


124 


Errors  of  Russell'ism 


mentators,  and  careful  Bible  students  agree,  includ- 
ing even  C.  T.  Russell  and  the  Adventists.  There- 
fore a  long  list  of  quotations  is  unnecessary.  The 
careful  student  of  Revelation  ■n'ill  readily  observe 
that  the  "casting  out  of  the  dragon"  (chap.  12) 
and  the  binding  of  "Satan"  (chap.  20)  both  refer 
to  the  same  eventful  period  of  the  church ;  that  they 
belong  to  two  different  series,  running  parallel,  and 
covering  the  same  ground,  but  clothed  in  different 
figures  of  speech  for  the  purpose  of  presenting  dif- 
ferent phases  of  the  subject.  History  is  decisive  in 
fixing  the  date  of  the  final  and  complete  overthrow 
of  the  Western  Roman  Empire  at  A.  D.  476.  This 
overthrow,  however,  was  not  effected  b^'  Christianity, 
but  by  the  hordes  of  barbarians  from  the  North. 

From  the  symbols  of  Revelation  12  and  20  we  also 
observe  that  tlie  casting  down  or  binding  of  the 
dragon  was  not  his  destruction;  therefore  that  event 
can  not  refer  to  the  extinction  of  the  civil  empire 
of  Rome,  but  must  refer  to  the  overthrow  of  pagan- 
ism in  the  empire;  for  it  was  against  heathenism  it- 
self, as  enthroned  in  the  empire,  that  the  church 
made  war.  That  great  power  of  unbelief,  or  infi- 
delity, was  for  the  time  being  subdued,  but  it  was  to 
manifest  itself  again  in  direct  opposition  to  the  true 
church  at  a  later  time  in  the  world's  history — 
symbolized  by  the  loosing  of  tlie  dragon. 

According  to  Revelation  12,  tlie  casting  down  of 
the  dragon  took  place  before  the  fl.ight  of  the  woman 
(or  true  church)  into  the  wilderness,  but  he  still  re- 
tained some  power,  sufficient  to  make  one  supreme 
and  final  effort  to  overwliehn  the  woman.  Now,  ac- 
cording to  the  facts  of  history,  the  period  of  the 


Satan  Bound  and  Loosed 


125 


apostasy  of  the  churcli  must  be  dated  definitely  from 
the  latter  part  of  the  third  century;  while  mc  must 
specify  the  reign  of  Diocletian  (A.  D.  .■>()2-.*jl2)  as 
marking  the  final  effort  of  the  dragon's  power  of 
opposition,  for  during  that  time  the  last  of  the  ten 
great  persecutions  of  Christains  by  Pagans  occurred. 
Diocletian's  successor,  Constantiiie,  declared  Cliris- 
tianity  to  be  the  religion  of  the  cnij)irc.  The  dragon 
was  now  completely  bound.  But  it  was  ti;e  pre  Ichiiig 
of  the  gospel  of  Christ  that  efTeclually  broke  down 
the  heathen  systems  of  Avorship  and  prepared  the 
way  for  this  official  act  of  Constantine,  so  that  it  was 
not  the  emperor  but  the  church  itself  that  bound  tl:e 
dragon. 

The  "thousand  years"  doubtless  signifies  a  long 
period  of  time,  rather  than  literally  one  lli  ius.uid 
years,  for  all  the  other  time-periods  in  the  llevela'rifin 
are  symbolic.  If  literal  years  had  been  intended,  it 
is  probable  that  the  expression  would  have  been  given 
as  one  thousand  days,  just  as  the  12(5()-ycar  ])cri;)(l, 
so  often  mentioned,  is  specified  as  12G0  days,  or 
"forty-two  months." 

The  binding  of  the  dragon  by  primitive  C!:ris- 
tianity  was  a  gradual  process  cxlt'iiding  over  ap- 
proximately three  centuries;  while,  on  the  otlur 
hand,  as  we  shall  see,  the  loosing  of  the  dragon  ^^as 
also  a  prolonged  event  in  reality;  tlieret'ore  a  dcpiii'c 
time-period  of  literal  years  could  not  be  intended  by 
the  pi-ophetic  "one  thousand  years." 

Accepting  the  foregoing  as  consistent  and  correct, 
we  should  naturally  expect  to  see  the  manifesta'-ion 
of  some  power,  similar  to  that  of  paganism,  arising 
out  of  the  "abyss"  a  few  centuries  ago,  having  been 


126 


Errors  of  Russellism 


"loosed."  If  we  accept  the  logical  idea  that  the 
chain  which  bound  the  dragon,  or  Satan,  was  the 
gospel  executed  fearlessly  by  Christ  and  his  faithful 
church  during  the  first  few  centuries  of  the  gospel 
era,  we  may  but  rightly  conclude  that  a  long  night 
of  church  apostasy  would  so  weaken  the  binding 
power  of  this  symbolic  "chain"  as  to  loosen  the 
dragon,  so  tliat  he  could  again  proceed  to  deceive 
the  nations. 

This  long  night  of  apostasy  came,  and  it  is  sym- 
bolized in  the  Revelation  (chap.  13)  by  a  beast 
(Catholicism)  followed  by  "another  beast"  (Protes- 
tantism), clsewJiere  styled  "the  false  prophet."  The 
full  gospel  almost  ceased  to  be  preached  against  all 
forms  of  dragon-worship,  false  systems  of  religion, 
etc.,  with  the  result  that  Satan  is  "loose"  again. 
Millions  of  souls  are  under  his  deceptive  power  in 
one  form  or  another.  Heathen  religions — and  these 
largely  recognized  by  Catholic  and  Protestant  bodies 
— the  rise  and  progress  of  "Masonry,"  "Odd  Fel- 
lows," "Knights  of  Columbus,"  and  scores  of  other 
similar  secrecies  and  mysteries  fulfil  to  the  letter  the 
prophecy  of  Revelation  that  Satan  is  loose  "for  a 
little  time."  Therefore  we  need  net  look  for  any 
other  "binding"  or  "loosing."  The  all-important 
thing  for  you  and  me  is  to  see  to  it  that  Satan  does 
not  deceive  us.  We  must,  by  all  means,  and  at  all 
hazards,  maintain  the  true  worship  of  God.  Doubt- 
less the  battle  will  wax  hotter  and  hotter;  but  just 
before  we  should  be  consumed,  fire  will  fall  from 
heaven  and  "devour"  the  armies  of  "Gog  and  Ma- 
gog." Whether  this  "falling  fire"  from  heaven  is  to 
be  taken  as  an  instantaneous  act  of  Divine  Providence 


Satan  Bound  and  Loosed 


127 


or  not,  it  denotes  a  signal  victory  in  behalf  of  the 
church  of  God. 

Millennial  Dawnism  claims  that  Satan  was  bound 
in  1874,  but  it  will  require  no  argument  here  to 
reveal  the  fallacy  of  such  pretention,  as  nothing  hap- 
pened in  1874  or  at  any  other  given  time  just  before 
or  since  then  to  impress  one  person  in  a  thousand 
that  such  a  thing  happened  as  Pastor  Russell  pre- 
tends to  believe.  The  unreasonableness  of  the  Pas- 
tor's theory  is  manifest  on  its  very  face.  He  teaches 
that  during  the  supposed  millennium  all  sin  and  evil 
will  be  entirely  eliminated,  and  that  at  the  close  of 
that  time  the  human  family  will  have  reached  its 
Adamic  and  Edenic  perfection,  and  that  all  tears 
will  cease,  etc.  But  the  Book  of  Revelation  shows 
that  after  the  thousand  years  are  expired  Satan  not 
only  will  be  loosed  out  of  his  prison,  but  that  he 
will  go  forth  into  the  whole  world ;  and  his  work  of 
deception  Avill  be  so  thorough  and  successful  that  it 
will  result  in  the  gathering  of  a  stupendous  army 
against  the  saints  and  the  beloved  city.  Such  an  im- 
mense multitude,  sufficient  in  size  to  besiege  the  camp 
of  the  saints  round  about,  would,  after  Russell's 
millennium  is  over,  spoil  it  all. 


CHAPTER.  XVI 


THE  MARTYRS'  REIGN 

The  only  place  in  tlie  Bible  where  anythi;  <t  is 
said  about  a  specific  reign  of  the  saints  a  thousand 
years,  is  in  Rev.  20 :  4-G.  The  scriptvire  reads : 
"Aiid  I  saw  thrones,  and  they  sat  upon  them,  and 
judgment  was  given  unto  them:  and  I  saw  the  souls 
of  them  that  had  been  beheaded  for  the  testimony 
of  Jesus,  and  for  the  word  of  God,  and  suCh  as  wor- 
shiped not  the  beast,  neither  his  image,  and  received 
not  the  mark  upon  their  forehead  and  upon  their 
hand ;  and  they  lived  and  reigned  with  Christ  a  thou- 
sand years.  The  rest  of  the  dead  lived  not  until  the 
thousand  years  should  be  finished.  This  is  the 
first  resurrection.  Blessed  and  holy  is  he  that  hath 
part  in  the  first  resurrection:  over  these  the  second 
death  Iiath  no  power;  but  they  shall  be  priests  of 
God  and  of  Christ  and  shall  reign  witli  him  a  thou- 
sand ye;n-s." 

One  interesting  feature  of  the  above  quotation  is 
that  it  occurs  between  the  texts  wliich  mention  the 
binding  and  loosing  of  Satan;  therefore,  it  is  evi- 
dently associated  with  that  period  in  some  impor- 
tant sense. 

First,  let  us  notice  the  characters  whom  John  saw. 
"And  I  saw  the  souls  of  them  that  had  been  be- 
headed for  the  testimony  of  Jesus,  and  for  the  word 
of  God,  ....  and  they  lived  and  reigned  with  Christ 
a  thousand  years."  It  is  important  that  we  keep 
in  mind  the  fact  that  the  reign  of  this  particular 
"thousand  years"  was  confined  to  the  "beheaded"  or, 
broadly  speaking,  the  "martyred"  saints. 

128  ' 


The  Martyrs'  Reign 


129 


We  arc  impressed,  too,  with  the  mention  John 
m.vkcs  of  the  "thrones"  he  saw  and  of  those  who  sat 
upon  them,  and  of  the  judtrincnt  which  was  given 
unto  them.  Tliough  we  can  not  y[)cak  with  absolute 
certainty  as  to  the  identity  of  those  seated  upon 
thrones,  and  of  the  judgment  given  them,  it  seems 
reasonably  clear  tliat  these  "souls  of  the  beheaded'' 
are  referred  to.  The  fact  that  they  lived  and 
reigned  suggests  "thrones  of  judgment."  We  re- 
member that  upon  the  opening  of  the  fifth  seal  (Rev. 
G:  9-11)  the  Revelator  saw  those  Mho  had  been  slain 
for  the  word  of  God,  and  for  the  testimony  which 
they  held";  and  it  is  said  that  "white  robes  were 
given  unto  every  one  of  them."  It  is  not  difficult, 
therefore,  to  identify  the  two  companies.  Doubt- 
less they  ai'e  the  same;  and  it  is  quite  probable  that 
Ihe  "white  robes"  constituted  the  "judgment"  given 
them,  as  the  term  "judgment"  signifies  an  official 
act  either  against  or  in  favor  of  those  under  sus- 
pense. This  "judgment,"  or  the  "white  robes," 
certainly  implies  an  act  of  divine  favor — a  reward 
or  a  decisive  victory,  which  every  faithful  martyr 
received  as  he  laid  down  his  life  for  the  word  of 
God. 

Considering  the  "souls  of  them  that  had  been  bc- 
I'.eaded"  (Rev.  20:4),  identical  with  the  "souls  of 
them  that  were  slain"  (chap.  6:9),  which  is  reason- 
able, it  is  easy  to  find  the  approximate  time  of  their 
martyrdom;  and  this  when  found,  Avill  mark  the  com- 
mencement of  their  thousand  years'  reign.  When 
they  cried  out  "How  long  O  Loi'd  ....  dost  thou  not 
judge  and  avenge  our  blood  on  them  that  dwell  on 
the  earth".''  the  "souls  of  them  that  wei-e  slain" 


130 


Errors  of  Russellism 


(chap.  6:9-11)  were  told  that  they  should  "rest  yet 
for  a  little  season,  until  their  brethren  which  should 
be  killed  as  they  M^ere,  should  be  fulfilled."  This 
carries  us  back  to  the  close  of  the  first  great  bloody 
persecution  and  martyrdoms  of  the  church  of  God 
in  her  battle  with  the  "dragon,"  the  symbol  of 
paganism  in  the  Roman  Empire.  We  have  noted 
that  the  battle  was  fought  during  the  first  three 
centuries  of  the  Christian  era,  and  that  Christianity 
triumphed  over  the  dragon  and  cast  him  down. 
But  while  it  is  true  that  "Michael  and  his  angels" 
prevailed,  yet  it  is  written  concerning  them  that 
"they  loved  not  their  lives  unto  the  death" ;  and 
that  the  "child"  of  the  "woman" — her  spiritual 
offspring — "was  caught  up  unto  God,  and  to  his 
throne"  (Rev.  12:5,  11).  In  corroboration  of  this 
thought,  history  records  the  martyrdom  of  millions 
of  saints  during  the  first  few  centuries  of  the  gospel 
dispensation.  These,  being  "caught  up  unto  God, 
and  unto  his  throne,"  "lived  and  reigned  [^tliere,  not 
on  earth]  with  Christ  a  thousand  years."  No  other 
view  is  consistent  and  harmonious  with  the  Word  of 
God. 

Another  fact  in  connection  with  the  history  of 
these  "beheaded"  souls  that  attracts  our  attention, 
is  that  it  is  said  of  them  that  they  "had  not  wor- 
shiped the  beast,  neither  his  image,  neither  had 
received  his  mark  upon  their  foreheads,  or  in  their 
hands."  The  "beast"  arose  about  the  third  century, 
and  later  the  dragon  gave  his  power  unto  the 
"beast."  The  whole  world  wondered  after  the  beast, 
and  also  worshiped  him.  (Rev.  13:1-4).  The 
"image"  was  not  made  until  the  sixteenth  century, 


The  Martyrs''  Reign 


131 


when  vast  multitudes  who  had  received  the  mark  of 
the  beast  came  out  and  formed  protestantism  and 
the  "image." 

Now,  this  reign  of  the  martyrs  "with  Christ" 
above  is  first  brought  to  view  in  connection  with  the 
dragon's  opposition  to  the  woman,  under  the  symbol 
of  the  man  child  caught  up  unto  God  and  to  his 
throne,  before  the  flight  of  the  woman  into  the  wil- 
derness (Rev.  12).  Their  reign  continued,  whereas 
the  reign  on  earth  was  largely  interrupted  by  the 
apostasy;  therefore  the  statement  that  they  were 
such  as  had  not  worshiped  the  beast  nor  iiis  image 
stands  in  striking  contrast  with  the  general  body  of 
worshipers  on  earth,  who  were  worshiping  the  beast 
and  his  image.  This  fact,  taken  in  connection  with 
our  certain  knowledge  as  to  the  time  of  the  casting 
down  of  the  dragon,  proves  conclusively  that  the 
martyrs'  reign  covered  the  period  of  the  Middle 
Ages. 

One  fact  stated  in  Rev.  6:9-11  shows,  however, 
that  the  company  of  those  who  reigned  with  Christ 
during  the  thousand-year  period  was  not  limited  to 
those  who  had  been  slaughtered  by  the  pagans,  but 
included  those  also  who  had  died  wliile  refusing  to 
worship  the  beast  and  his  image;  for  we  read  that 
"it  was  said  unto  them,  that  they  should  rest  yot  for 
a  little  season,  until  their  fellow  servants  also  and 
tlieir  brethren,  that  should  he  killed  as  they  were, 
should  be  fulfilled."  All  of  the  true  worshipers — ail 
who  were  caught  up  to  God  and  to  his  throne  during 
this  period — had  part  in  the  thousand  years'  reign. 

Of  course,  this  one  thousand  years  did  not  mark 
the  close  of  their  reign  with  Christ  in  paradisaical 


132 


Errors  of  Russellism 


glory,  for  l;hov  continued  to  live  and  reign ;  but  the 
Book  of  Revelation  is  designed  to  trace  the  triumphs 
of  the  Christian  church,  so  when  she  was  lost  sight 
of  on  earth,  having  been  martyred  and  "caught  up," 
the  only  reign  she  enjoyed  was  in  heaven.  With  the 
Sixteenth  Century  Reformation  the  church  again 
began  her  reign  on  earth  over  the  beast  religion; 
therefore,  leaving  off  the  history  of  conditions  in 
heaven,  the  Revelator  again  receives  visions  of  the 
church's  affairs  07i  earth,  and  is  shown  her  con- 
quests, and  her  victories  from  this  point  to  the  end 
of  time.  So,  then,  the  idea  is  not  that  the  martyrs 
ceased  to  reign  with  Christ  in  Paradise  at  the  ex- 
piration of  the  thousand  years,  but  that  this  period 
was  the  only  one  in  which  the  church  as  a  people 
did  not  enjoy  a  noticeable  reign  on  earth.  Elder 
Russell  would  have  all  the  saints  who  have  lived  and 
died  on  earth  from  the  first  advent  of  Christ  to  18T8 
live  and  reign  with  Christ  on  earth  a  thousand  years; 
but  this  is  not  according  to  the  Scripture.  John  saw 
the  souls  of  the  Christian  martyrs — those  "who  had 
been  beheaded,"  "and  they  lived,  and  reigned  with 
Christ  a  thousand  years" ;  and  this  reign,  as  we 
have  shown,  was  not  on  the  earth  at  all. 

Another  point  worthy  of  our  notice  is  that  these 
"souls  of  the  slain,"  or  disembodied  spirits,  were  of 
the  "first  resurrection."  On  these  the  "second  death 
had  no  power."  The  second  death  is  punishment 
in  the  "lake  of  fire."  It  is  of  little  concern  to  us  just 
now  whether  this  lake  of  fire  is  literal  or  symbolical. 
(In  subsequent  chapters  we  shall  treat  the  subject  of 
future  and  final  punishment  for  the  wicked.)  We 
have  seen  in  previous  chapters  that  there  is  no 


Tlie  Martyrs'  Reign 


133 


hope  of  salvation  held  out  to  manl<in(I  after  death. 
Before  these  souls  had  been  beheaded  they  were  made 
partakers  of  the  "first  resurrection";  hence,  they 
were  safe.  "Blessed  and  holy"  were  tliey,  because 
they  had  been  resurrected  from  death  in  trespasses 
and  sins  to  newness  of  life  in  Christ;  for  the  first 
resurrection  is  a  quickening  of  the  soul  from  spiri- 
tual death.  For  this  reason,  the  second  death  had 
no  power  over  them.  Instead  they  lived  and  reigned 
with  Christ.  Contrast  this  with  the  state  of  the 
rich  man.  He  was  not  reigning  with  Christ,  but 
"in  hell  he  lifted  up  his  eyes,  being  in  torments." 
The  fact  that  these  souls  were  seen  reigning  with 
Christ,  and  that  they  were  now  free  from  the  power 
of  the  second  death,  is  additional  proof  that  the 
eternal  destiny  of  man  is  sealed  at  the  death  of  the 
body. 

A  later  chapter  will  treat  the  "first  resurrection." 


CHAPTER  XVn 


THE  FALL  OF  MAN 

The  word  "fall"  is  not  inappropriate  ■when  ap- 
plied to  man's  departure  from  God.  We  read  in 
different  passages  such  expressions  as:  "A  haughty 
spirit  before  a  fall";  "deliver  my  feet  from  falling"; 
"a  prating  fool  shall  fall" ;  "where  no  counsel  is,  the 
people  fall";  "how  art  thou  fallen?"  "in  time  of 
temptation  fall  away" ;  "take  heed  lest  ye  fall" ;  "ye 
are  fallen  from  grace" ;  "fall  into  condemnation." 
When  a  m;!n  sins  against  his  Maker,  he  falls.  Adam 
and  Eve  were  created  in  the  image  of  God  (Gen. 
1:26,  27),  which  is  "righteousness  and  true  holi- 
ness" (E})h.  4:22-24').  How  long  he  remained  up- 
right before  the  Lord  we  are  not  told,  nor  does 
this  question  greatly  concern  us.  One  thing  we  do 
know  is  that  he  transgressed  God's  law. 

Jehovah  possesses  a  number  of  attributes,  such 
as  infinity,  immutability,  omniscience,  omnipotence, 
omnipresence,  wisdom,  and  holiness.  When  he 
created  man,  he  gave  him  one  of  these  at- 
tributes— holiness ;  while  the  other  characteristics 
of  the  divine  One  were  either  withheld  entirely  or  else 
bestowed  in  a  liinited  degree.  Man  as  the  "offspring 
of  God"  must  possess  the  attribute  of  holiness — he 
must  be  like  his  God  in  moral  character.  Without 
this  quality,  he  would  not  be  able  to  enjoy  fellow- 
ship and  communion  with  the  Lord.  Our  children, 
being  Hke  us  in  nature,  and  related  to  us,  are  loved 
by  us.  There  is  a  strong  natural  or  earthly  tie  that 
binds  father  and  son,  and  this  is  because  the  son 
134 


The  Fall  of  Man 


135 


is  OF  his  father  and  like  his  father  in  nature — is  in 
his  father''s  image.  The  affinity  lies  in  their  likeness 
and  not  in  their  comparative  wisdom  or  natural 
strength.  The  father  may  be  far  in  advance  of  his 
child  in  wisdom  and  knowledge,  and  much  stronger 
pl)ysically,  yet  he  loves  and  enjoys  the  association 
of  his  child,  and  it  is  the  child's  delight  to  be  in  the 
presence  of  its  father.  Thus  man  was  not  endued 
with  omnipresence  nor  with  the  same  degree  of  wis- 
dom or  power  God  possesses  but  he  was  endued  with 
his  Father's  "image,"  or  "likeness."  The  Lord 
knew  that  there  could  be  no  affinity,  no  companion- 
ship, no  communion  between  man  and  himself  without 
holiness,"  which  is  the  chief  quality — the  spiritvial 
tie  or  bond — that  unites  them  in  one.  This  is  why 
man  was  made  upright — why  he  was  created  in  the 
likeness  of  God. 

But  man  fell.  He  lost  this  heavenly  and  God- 
given  quality.  "And  Jehovah  God  planted  a  garden 
eastward,  in  Eden ;  and  there  he  put  the  man  whom 
he  had  formed.  And  out  of  tlie  ground  made  Jc- 
hovali  God  to  grow  every  tree  that  is  pleasant  to 
the  sight,  and  good  for  food;  the  tree  of  life  also 
in  the  midst  of  the  garden,  and  the  tree  of  the  knowl- 
edge of  good  and  evil"  (Gen.  2:8,  9).  "And  Je- 
hovah Got!  commanded  the  man,  saying,  Of  every  tree 
of  the  garden  thou  mayest  freely  eat:  but  of  the 
tree  of  the  knowledge  of  good  and  evil,  thou  shalt 
not  eat  of  it :  for  in  the  day  that  thou  eatest  thereof 
thou  shalt  surely  die"  (Gen.  2:  1(5,  17).  "And  when 
the  woman  saw  that  the  tree  was  good  for  food, 
and  that  it  was  a  delight  to  the  eyes,  and  that  the 
tree  was  to  be  desired  to  make  one  wise,  she  took 


136 


Errors  of  Russellism 


of  the  fruit  thereof,  and  did  eat;  and  she  gave  also 
unto  her  husband  with  her,  and  he  did  eat"  (Gen. 
3:6).  "And  Jehovah  God  said.  Behold,  the  man 
is  become  as  one  of  us,  to  know  good  and  evil;  and 
now,  lest  he  put  forth  his  hand,  and  take  also  of  the 
tree  of  life,  and  eat,  and  live  for  ever — therefore 
Jehovah  God  sent  him  forth  from  the  garden  of 
Eden,  to  till  the  ground  from  whence  he  was  taken" 
(Gen.  3:  22,  23). 

In  the  texts  quoted  above  we  see  that  man  was 
placed  in  Eden  where  the  Lord  God  had  caused  to 
grow  every  tree  that  was  pleasant  to  the  sight,  and 
good  for  food,  also  the  ti'ce  of  life,  and  the  tree  of 
the  knowledge  of  good  and  evil.  No  names  are  here 
ascribed  to  the  trees  of  the  garden  designed  for 
food,  except  the  one,  "the  tree  of  life";  and  only  two 
trees  are  named  to  us  at  all.  "The  tree  of  the  knowl- 
edge of  good  and  evil"  may  be  also  tormcd,  "the  tree 
of  death,"  in  contradistinction  to  the  otlier,  "the  tree 
of  life."  That  Adam  and  Eve  did  not  possess  physi- 
cal immortality  in  creation  is  plain.  If  their  physi- 
cal, or  corporeal,  bodies  had  been  immortal,  then 
there  would  have  been  no  occasion  for  the  existence 
of  the  tree  of  life.  As  soon  as  man  had  sinned,  the 
Lord,  in  order  to  prevent  him  from  living  forever  in 
a  fallen  state,  sent  him  out  of  the  Garden  of  Eden, 
lest  he  should  put  forth  his  hand  and  take  of  the 
tree  of  life  and  eat  thereof.  And  as  it  is  the  cor- 
poreal frame  of  man  that  dissolves,  decomposes,  dies, 
and  returns  to  dust,  it  is  certain,  therefore,  that  the 
tree  of  life  (not  the  other  trees)  was  for  the  pur- 
pose of  imparting  everlasting  life  to  the  physical ; 
that  is  to  say,  man  could,  by  eating  of  the  tree  of 


The  Fall  of  Man 


137 


life  "live  forever"  in  his  human  flesh.  The  tree  of 
life  was  not  created  for  the  purpose  of  counteract- 


after  the  transgression.  It  was  not  the  depriving 
of  man  from  eating  of  the  tree  of  life  that  mortalized 
his  physical  constitution;  he  was  already  mortal.  It 
was  to  man's  interest  that  the  Lord  put  him  beyond 
the  reach  of  that  fruit  immediately  after  he  fell  into 
sin.  It  is  certain  that  if  man  had  been  given  access 
to  the  tree  of  life  after  he  transgressed,  he  could  have 
lived  forever  in  this  fallen  state,  and  his  posterity 
also,  if  not  inheriting  physical  deathlessness,  would, 
by  eating  of  that  tree,  live  on  and  on.  For  a  world 
to  become  populated  with  a  race  of  fallen  beings  who 
would  never  die,  would  have  been  grievous  to  God, 
as  Avell  as  an  eternal  detriment  to  themselves.  If 
man  knew  he  would  live  always  in  this  physical  world, 
never  having  to  die,  nor  to  meet  God  in  judgment, 
he  would  be  less  inclined  to  give  up  his  sinful  ways 
and  serve  God.  Therefore  it  is  reasonable  to  suppose 
that  when  man  sinned,  although  man's  body  had  been 
mortal  from  the  beginning,  yet  it  was  at  that  time, 
when  he  was  shut  out  from  the  tree  of  life,  that  it  was 
appointed  unto  him  once  to  die,  but  after  this  the 
judgment"  (Heb.  9:  27). 

From  the  foregoing  facts  we  see  that  physical 
death  was  not  the  direct  penalty  of  sin  at  all,  but 
onl^'  a  secondary  result.  The  primary  effect  of  dis- 
obedience was  a  fallen,  or  depraved,  nature — a  loss 
of  holiness,  and  the  conception  of  unrighteous  prin- 


138 


Errors  of  RttsseUism 


ciples  in  the  heart — and  because  of  this,  man  was 
barred  from  the  tree  of  life  and  thus  left  without 
that  necess.-iry  and  only  provision  for  his  eternal 
material  existence  in  the  world.  Plence  in  this  sense, 
it  is  true  that  "by  man  came  death"  that  "in  Adam 
all  die"  (1  Cor.  1,5:  21,  22). 

In  Christ  we  have  the  resurrection  from  the  dead, 
which  is  immortality  for  the  body.  I  am  not  taking 
the  position  doctrinally,  that  man  after  the  resurrec- 
tion of  the  body,  and  man  before  the  fall,  had  he 
eaten  of  the  tree  of  life,  would  be  equal ;  but  a  similar 
idea  is  conveyed.  If  physical  death  were  the  only  pen- 
alty of  sin,  then  repentance  and  faith  would  remove 
the  penalty,  and  death  would  not  result;  for  it  could 
in  no  sense  be  said  that  Christ  has  died  that  we  might 
live  forever  (never  die  physically)  unless  mortality 
would  cease  among  believers  Itere  and  now.  Man's 
resurrection  from  the  dead  is  not  restricted  to  the 
righteous,  for  "all  that  are  in  tlie  grave  shall  hear  his 
voice,  and  shall  come  forth"  (John  5:28,  29);  "a 
resurrection  of  the  dead,  both  of  the  just  and  the 
unjust"  (Acts  24:  15). 

Thus  Ave  see  that  man's  redemption  consists,  first 
of  all,  in  saving  him  from  the  power  of  sin.  Spiri- 
tual death,  then,  is  the  prime  consequence  of  sin; 
and  separation  from  God  is  the  natural  and  logical 
consequence  of  disobedience.  Physical  death  is  sec- 
ondary.  Death  and  judgment  are  appointments  re- 
sulting from  man's  fall.  The  second  death  is  the 
penalty  of  sin. 

Jehovah  told  Adam,  "In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die."  The  marginal  read- 
ing of  the  Authorized  Version  is,  "dying  thou  shalt 


The  Fall  of  Man 


139 


die."  Mr.  Russell  places  great  stress  upon  tliis 
rendering.  Pliyslcal  death,  lie  claims,  is  the  penalty 
for  Adam's  sin,  and  because  Adam  did  not  happen  to 
live  quite  a  thousand  years ;  he  claims  that  Adam's 
penalty  was  inflicted  before  the  "day"  expired.  To 
impress  his  point,  he  refers  to  Peter's  statement 
that  "one  day  with  the  Lord  is  as  a  thousand  years, 
and  a  thousand  years  as  one  day."  He  also  bases  his 
argument  upon  texts  in  which  the  word  "day"  is 
applied  to  periods  or  epochs  of  time  varying  in 
length.  The  American  Standard  Version,  the  latest, 
and  in  many  respects  the  best,  translation  v>^e  have 
of  the  Scriptui'es,  does  not  read  "dying  tliou  shalt 
die"  into  its  margin.  Simply  this  is  its. rendering, 
"in  the  day  that  thou  eatest  thereof  thou  shalt  surely 
die."  "Behold,  Jehovah's  hand  is  not  shortened, 
that  it  can  not  save;  neither  his  ear  heavy,  that  it 
can  not  hear:  but  yonv  iniquities  have  separated  be- 
tween you  and  your  God,  and  your  sins  have  hid  his 
face  from  you,  so  that  he  will  not  hear"  (Isa.  59:  1, 
2).  Sin  caused  God  to  drive  man  out  from  his 
presence  in  Eden ;  hence  we  see  that  it  is  sin  that 
separates  the  soul  from  God,  and  every  sinner  is  an 
alien  from  Jehovah.  To  be  a  sinner  is  to  be  "dead." 
"But  she  that  giveth  herself  to  pleasure  is  dead  while 
slie  liveth"  (1  Tim.  5:6).  "xVnd  you  did  he  make 
alive,  wlien  ye  were  dead  through  your  trespasses 
and  sins"  (Eph.  2:1).  "And  I  was  alive  apart  from 
the  law  once:  but  when  the  commandment  came,  sin 
revived,  and  I  died;  for  sin,  finding  occasion,  through 
the  commandment  beguiled  me,  and  through  it  slew 
me"  (Rom.  7:9,  11).  To  be  a  sinner  means  to  be 
"dead  in  sins" ;  not  physically  dead,  but  spiritually 


140 


Errors  of  Russellism 


dead — alienated  from  God.  Since  it  is  a  fact  that 
Adam  islnned  in  Eden  liundreds  of  years  before  piij'si- 
cal  (ieath  came,  the  death  resulting  from  that  sin 
was  spiritual  death.  He  no  longer  liad  fellowship 
and  communion  with  his  Maker.  Ifc  is  a  Scriptural 
fiict  that  man  on  earth,  whiie  in  the  l)iooni  and 
prime  of  life,  is  "dead  in  sins";  licnce,  the  first  death 
a  man  dies  is  -ivhen  lie  comniits  sin.  'f'he  doalh-i)low 
takes  effect  instantly  wheri  sin  is  commiltrd.  Paul 
recognized  and  taught  this  truth  in  Koni,i;:s  T — "I 
•U'as  alive  apart  from  the  law  once"  [when  he  w.is  In 
innocent  childhood]  :  but  when  the  connnivndment 
came  [when  he  reached  tlie  age  of  personal  respon- 
sibility |,  sin  revived  [got  in  .notion — transgressed 
the  law],  and  I  died."  So  the  prst  deatli  Paul  died 
was  a  spiritual  death,  and  this  (leafh  was  caused  by 
sin — "Sin  sh^w  me."  This  is  exactly  what  happened 
to  Adam  and  Eve  in  Eden.  The  comrnandmen!:  of 
God  stood  before  them  ;  the  temptation  to  "eat"  came, 
a  desire  to  eat  entered  the  heart,  and  tlicy  ate ;  in 
that  very  day,  yea,  in  that  moment  they  died.  Tliis 
was  the  first  death  Adam  suffered.  It  w;is  ilirii  and 
there  that  he  fell.  His  first-born  son  was  a  murderer. 
This  suggcsfs  il'c  extent  and  suddenness  of  man's 
fall.  !'(\\"  characters  manifest  a  gre.iter  degree  of 
native  depr.i\ify  than  did  Cain.  He  slew  his  own 
brother,  wlio  was  a  righteous  man. 

Seeing  that  spii-iiual  deatli  is  the  effect  of  sin,  that 
the  effects  are  reali/ed  in  the  very  day  a  man  sins, 
that  this  "deatli"  is  tlie  first  one  a  man  dies,  it  fol- 
lows, as  a  logical  cons((iuencc,  that  tlie  "first  resur- 
rection" for  man  is  a  .sji'nit lUil  resu iTcction  out  of 
this  state  of  spiritual  death.    For  this  reason,  the 


The  Fall  of  Man 


141 


resurrection  of  the  body  could  not  properly  be 
termed  the  "first  resurrection,"  without  contradict- 
ing the  foregoing  Scriptural  facts. 

That  the  fall  of  man  in  the  beginning  affected  the 
whole  race  while  yet  in  the  loins  of  Adam  is  shoAvn 
in  the  following  texts.  "Behold,  I  was  brought 
forth  in  iniquity ;  and  in  sin  did  my  mother  conceive 
me"  (Psa.  51:5).  "And  Jehovah  saw  that  the 
wickedness  of  man  was  great  in  the  earth,  and  that 
every  imagination  of  the  thoughts  of  his  heart  was 
only  evil  continually"  (Gen.  6:5).  We  read  that 
after  tlie  deluge  "Jehovah  smelled  the  sweet  savor 
[from  Noah's  sacrifice]  ;  and  Jehovah  said  in  his 
heart,  I  will  not  again  curse  the  ground  any  more  for 
man's  sake,  for  that  the  imagination  of  man's  heart 
is  evil  from  his  youth"  (Gen.  8:21).  "Wherefore, 
as  by  one  man  sin  entered  into  the  world,  and  death 
by  sin ;  and  so  death  passed  upon  all  men,  for  that 
all  have  sinned  (Rom.  5:12). 


CHAPTER  XVm 


THE  FIRST  RESURRECTION 

When  man  sinned  against  God,  he  died  a  spiritual 
deatli.  This  death  came  to  him  before  natural  death 
overtook  liim;  hence,  was  the  first  in  point  of  time. 
This  being  true,  salvation  from  sin,  which  restores 
to  man  tliat  wliich  he  lost  through  the  fall,  must 
properly  be  called  the  first  resurrection.  That  such 
a  resurrection  actually  takes  place  in  this  life,  the 
Scriptures  plainly  teach.  Jesus  Christ  preached 
this  resurrection  in  John  5 :  24,  25 — "He  that  hcar- 
eth  my  word,  and  believeth  him  that  sent  me,  hath 
eternal  life,  and  cometh  not  into  judgment,  but 
hath  passed  out  of  death  into  life.  Verily,  verily 
I  say  unto  you,  Tlie  hour  cometh,  and  now  is,  when 
the  df.ul  shall  hear  the  voice  of  the  Son  of  God;  and 
they  that  hear  [or  hearken,  margin]  shall  live."  The 
"dead"  in  this  text  are  no  others  than  those  who  are 
"dead  in  sins."  Those  who  believe  on  the  Son  of  God 
have  eternal  life,  and,  Jesus  declares,  they  have 
"passed  out  of  death  into  life."  Paul  fully  recog- 
nized this  truth  and  taught  it  freely.  "Sin  revived 
and  I  died"  (Rom.  7:9).  "You  did  he  make  alive, 
wlien  ye  were  dead  through  your  trespasses  and  sins" 
(E])h.  2:1).  If  the  sinner  abides  in  sin  and  un- 
belief, he  abides  in  death.  "He  that  believeth  on  the 
Son  hath  eternal  life;  but  he  that  obeyeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth 
ox  him"  (John  3:36).  Jesus  said,  "I  am  come 
that  they  might  have  life,  and  that  they  might  have 
it  more  abundantly"  (John  10:  10).  This  life  is  a 
142 


The  First  Resurrection 


143 


quickening  from  sin  to  righteousness — "Even  when 
we  were  dead  through  our  trespasses,  [God]  made 
us  alive  together  with  Christ  (by  grace  have  yc  been 
saved),  and  raised  us  up  with  him,  and  made  us  to 
sit  with  him  in  the  heavenly  places,  in  Christ  Jesus" 
(Eph.  2:5,  G).  Those  wlio  have  passed  from  death 
unto  life  love  their  brethren — "We  know  that  we 
have  passed  out  of  death  into  life,  because  we  love 
the  brethren.  He  that  lovoth  not  abideth  in  death" 
(1  John  3:14). 

Tliis  resurrection  makes  men  "blessed  and  holy." 
It  changes  them  from  a  state  of  misery  and  wretched- 
ness to  a  state  of  blessedness  and  joy.  "O  wretched 
man  that  I  am !"  exclaimed  Paul,  referring  to  his 
former  life  of  sin,  "who  shall  deliver  me  from  tlie 
body  of  this  death?"  Then,  exultingly  he  answered, 
"I  thank  God  through  Jesus  Christ  our  Lord"  (Rom. 
7:  24,  25).  This  resurrection  takes  away  unholiness 
and  makes  men  "holy."  The  literal  resurrection 
from  the  dead  will  not  effect  this  spiritual  change. 
Tlie  wicked  will  come  forth  "unto  the  resurrection 
of  damnation"  (  John  5:29).  Theirs  will  be  a 
resurrection  unto  shame  and  everlasting  contempt" 
(Dan.  12:2).  The  quickening  of  the  dead  from 
their  graves  will  neither  "bless"  men  nor  make  them 
"holy."  A  better  resurrection  can  only  be  had  by 
those  who  choose  the  way  of  eternal  life  in  this 
world.  Only  those  who  have  "part  in  the  first  resur- 
rection" can  reign  with  Christ.  "If  we  be  dead  Avith 
him,  we  shall  also  live  with  him"  (2  Tim.  2:11). 
To  the  slumbering  millions  of  earth,  God  says, 
"Awake  thou  that  sleepest,  and  arise  from  the  dead, 
and  Christ  shall  give  thee  light"  (Eph.  5:14). 


144 


Errors  of  RusgeUism 


During  the  first  few  centuries  of  the  Christian  era 
millions  of  souls  were  raised  up  to  walk  in  newness  of 
life  in  Christ  Jesus.  The  great  majority  of  these 
were  martyred,  and  "caught  up  unto  God,  and  to  his 
throne,"  where  they  began  their  reign  in  glory. 
Then  the  apostasy  became  widespread,  and  the  resur- 
rection process  largely  ceased.  This  dark  and  de- 
plorable condition  continued  until  the  Sixteenth  Cen- 
tury Reformation  broke  out,  when  the  resurrection 
of  souls  from  sin  began  again,  and  has  continued 
until  now,  and  will  continue  unto  the  end.  These 
latter  are  "tlie  rest  of  the  dead  who  lived  not  until 
the  thousand  years  were  finished."  Both  of  these 
divisions  of  this  spiritual  resurrection,  though  sepa- 
rated by  the  long  night  of  apostasy,  are  included  in 
the  "first  resurrection"  in  its  general  application ; 
but  only  the  first  division  is  included  in  the  thou- 
sand years'  reign  of  Rev.  20 :  4-6. 

This  spiritual  resurrection  is  characteristic  of  the 
gospel  age,  only.  It  is  the  gospel  of  Christ  that 
awakens  slumbering  souls  from  spiritual  death.  It 
is  conditionnl.  This  is  not  true  of  the  literal  resur- 
rection from  the  grave.  It  will  not  be  conditional. 
Only  those  mIio  accept  Christ  in  this  life  are  par- 
ticipants in  the  first  resurrection.  And  there  are 
dcfijiitc  conditions.  "Whosoever  will,  let  him  come." 
No  man  is  forced  against  his  own  will  to  obey  the 
gospel.  "Choose  you,"  saith  God.  "See,  I  have 
set  before  thee  this  day  life  and  good,  and  death 
and  evil;  In  that  I  command  thee  this  day  to  love 
the  Lord  thy  God,  to  walk  in  his  ways,  and  to  keep 
his  commandments,  and  his  statutes,  and  his  judg- 
ments, that  thou  mayest  live  and  multiply.  I  call 


The  First  Resurrection 


145 


heaven  and  earth  to  record  this  day  against  yon, 
that  I  have  set  before  you  life  and  death,  blessing  and 
cursing:  therefore  choose  life,  that  both  thou  and 
thy  seed  may  live"  (Deut.  30:  15,  16,  19).  "Jesus 
said  unto  her,  I  am  the  resurrection,  and  the  life:  he 
that  believeth  on  me,  though  he  die,  yet  shall  he  live ; 
and  whosoever  liveth  and  believeth  on  me  shall  never 
die"  (John  11:25,  26).  Here,  while  talking  with 
Martha  about  the  death  of  Lazarus,  Jesus  taught 
both  a  spiritual  and  bodily  resurrection.  Lazarus 
was  physically  dead,  and  Christ  was  abovit  to  raise 
him  up ;  but  the  words,  "wliosoevor  liveth  and  be- 
lieveth on  me  shall  never  die,"  can  not  refer  to  any 
other  than  the  spiritual  resurrection  to  eternal  life 
as  the  consequeiice.  Those  who  believe  in  him  do  die 
naturally,  but  they  shall  never  be  sey)arated  from 
God  and  righteousness.  Eternal  life  is  a  condition. 
It  is  salvation  from  sin.  All  who  are  saved  have 
eternal  life;  all  who  arc  unsaved  are  "abiding  in 
death."  Death  is  the  presence  of  condenmatlon  upon 
the  soul ;  life  is  the  removal  of  this  guilt,  and  the 
healing  of  the  soul  from  the  dcatli-stroke  of  sin. 

The  "first  resurrection"'  is  held  by  Russcllites  and 
others  to  be  the  literal  resurrection  of  the  saints 
from  their  graves  preparatory  to  their  supposed 
thousand  years  earthl}'  reign  with  Christ.  In  sup- 
port of  their  belief  the}^  refer  to  two  or  three  pas- 
sages :  one  is  Rev.  20 :  4-6,  and  another  is  1  Thess. 
4:16,  17,  in  which  is  the  statement,  "The  dead  in 
Christ  shall  rise  first,"  which  statement  they  assume, 
without  examination,  to  teach  two  literal  resurrec- 
tions. Nowhere  in  the  Bible  is  it  stated  that  Christ 
would  ever  reign  on  earth  a  thousand  years.  But 


146 


Errors  of  Russellism 


for  such  to  be,  it  would  be  necessary  to  have  a  literal 
resurrection  of  the  martyred  saints  only,  prior  to 
all  others,  which  is  not  only  inconsistent  but  un- 
scriptui-al.  The  righteous  dead  are  not  to  be  raised 
until  the  "last  day"  (John  6 :  39,  40,  44,  54),  there- 
fore the  martyrs  will  not  precede  the  others  in  point 
of  time.  In  another  chapter  we  shall  enter  into  a 
pi'opcr  investigation  of  1  Thess.  4:  16,  17  and  other 
texts  on  the  subject  of  the  resurrection,  showing 
its  character,  and  whether  or  not  there  are  to  be 
tAvo  separate  and  distinct  resurrections  from  the 
graves. 


CHAPTER  XTX 


THE  ATONEMENT  AND  REDEMPTION 

''We  also  joy  m  God  through  our  Lord  Jesus 
Christ,  by  whom  we  liave  now  received  the  atone- 
ment" (Rom.  5:11).  "But  all  things  are  of  God, 
who  reconciled  us  to  himself  through  Christ,  and 
gave  unto  us  the  ministry  of  reconciliation;  to  wit, 
that  God  was  in  Christ  reconciling  the  world  unto 
himself,  not  reckoning  unto  them  their  trespasses" 
(2  Cor.  5:  18,  19). 

According  to  the  foregoing  statements  of  Scrip- 
ture, the  world  was  at  variance  agninst  God,  and 
reconciliation  was  necessary  to  salvation.  "God  was 
in  Christ."  Here  is  the  doctrine  of  incarnation.  Yes, 
"God  was  in  Christ"  during  his  earthly  ministry,  for 
only  the  Deity  himself  could  have  ;>cconiplished  the 
reconciliation  of  God  and  man.  The  mediation  of 
Moses,  the  meekest  of  men,  could  not  effect  the  de- 
sired and  needed  reconciliation  of  the  world,  or  even 
of  his  own  nation,  to  God.  Millions  of  martyrs  have 
shed  their  blood  because  of  the  testimony  which 
they  held,  yet  all  this  shedding  of  man's  blood,  from 
righteous  Abel  do^vn  to  the  last  Christian  martyr, 
has  no  atoning  efficacy  whatever. 

In  a  sense,  God  is  in  all  his  people:  the  Spirit 
of  Christ  witnessed  through  the  prophets ;  the  Holy 
Ghost  abides  in  all  the  sanctified ;  God  said  of  his 
people,  "I  will  dwell  in  them,  and  walk  in  them" 
(2  Cor.  6:16);  the  church  is  "builded  together  for 
a  habitation  of  God  in  the  Spirit"  (Eph.  2:  19-22)  ; 
but  "God  was  in  Christ"  in  an  altogether  different 
147 


148 


Errors  of  Russellism 


sense  from  this.  It  was  the  second  person  of  the 
Godhead  who  shed  his  blood  to  save  the  world. 
Christ  was  not  only  a  man,  he  was  God ;  lience  the 
God-man  (see  chapter  21). 

God's  Attitude  Toward  a  Sinning  Race 

"And  God  saw  that  the  wickedness  of  man  was 
great  in  the  earth,  and  that  every  imagination  of 
the  thoughts  of  his  heart  was  only  evil  continually. 
And  it  repented  the  Lord  that  he  had  made  man 
on  the  earth,  and  it  grieved  him  at  his  heart"  (Gen. 
C:  o,  6).  Doubtless  the  above  words  furnisli  us  with 
as  accurate  an  idea  of  God's  attitude  toward  sin 
as  could  well  be  expressed.  God  was  grieved  iu 
heart  at  the  awful  wickedness  of  man  in  the  earth. 
In  a  number  of  places  in  the  Bible,  God  is  said  to 
be  "angry"  with  his  people,  or  witli  tlie  wicked ;  such 
expressions  are  to  be  interpreted  in  the  ligiit  of  G<'n. 
6:  5,  6.  God's  anger  is  a  grievous  ;inger.  The  same 
feeling  was  in  Christ  the  Lord.  "And  when  he  had 
looked  round  about  on  them  with  anger,  being 
grieved  for  the  hardness  of  tlieir  hearts"  (jViaik 
3:5). 

Thus  God's  wrath  is  said  to  abide  upon  the 
sinner;  this  does  not  mean  God  is  angry  with 

the  sinner  in  the  sense  in  which  the  word  "angry" 
is  popularh'  used,  but  that  because  of  the  sinner's 
depraved  and  rebellious  nature,  God  can  not  be  at 
peace  with  him  and  condone  his  sins.  "He  that 
believeth  not  the  Son  shall  not  see  life ;  but  the  wrath 
of  God  abideth  on  him"  (John  3:35). 

The  cause  for  this  attitude  of  God's  toward  man 
is  because  of  man's  wayward  condition  since  the 


The  Atonement  and  Bedemptwn 


149 


fall  in  Eden.  Within  man,  imbedded  in  his  very 
nature,  is  a  "bent  to  evil,"  a  "pronc-to-wander"  dis- 
position. 

Man's  Nahire  Described 

"Tiic  carnal  mind  is  enmity  against  God :  for  it  is 
not  subject  to  the  laAv  of  God,  neither  indeed  can  be" 
(Rom.  8:7).  "And  this  is  the  condemnation,  that 
light  is  come  into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were  evil" 
For  every  one  that  doeth  evil  hateth  the  light"  (John 
3:19,  20).  "Whosoever  therefore  will  be  a  friend 
of  the  world  is  the  enem}-  of  God"  (Jas.  4:4). 
"Among  whom  also  we  all  had  our  conversation  in 
times  past  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mJnd;  and  Mere  by 
nature  the  children  of  Avrath,  even  as  others"  (Eph. 
2:3).  Thus  man  in  his  natural  condition  is  a 
".stranger"  and  an  "alien"  from  God.  The  variance 
and  waywardness  is  altogether  chargeable  to  man. 
"liehold,  the  Lord's  hand  is  not  shortened,  that  it 
can  not  save;  neither  his  ear  heavy,  that  it  can  not 
hear;  but  your  iniquities  have  separated  between  yo\i 
and  your  God,  and  your  sins  have  hid  his  face  from 
you, "that  he  will  not  hear"  (Isa.  59:  1,  2).  It  was 
the  Lord  who  expelled  our  first  parents  from  Eden  ; 
but  this  expulsion  was  n'^cessary  because  of  man's 
sin,  or  departure  from  divine  law. 

If  justice  were  executed  without  mercy,  man  would 
be  lost;  but  in  the  divine  economy  of  grace,  mercy 
rejoiceth  against  judgment  in  the  fact  of  the  atone- 
ment. God's  infinite  love  and  mercy  nmst  find  ex- 
pi-ession,  and  as  a  means  God  chose  his  Son,  Christ 


150 


Errors  of  Russellism 


Jesus  our  Lord,  "For  God  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  be- 
lioveth  in  him  should  not  perish,  but  have  everlasting 
life-'  (John  3:  16). 

God,  possessing  the  attributes  of  justice,  mercy, 
and  love,  demanded  either  a  ransom  or  the  penalty 
for  man's  sins.  ]\Ian  must  be  holy  or  he  can  never 
see  God  (Heb.  12:  14)  ;  there  must  be  a  ransom,  or 
he  can  never  be  holy.  Divine  justice  would  not  make 
a  sacrifice,  but  divine  love  would,  and  so  the  love  of 
God  has  been  manifested  to  the  world  through 
Christ,  thus  satisfying  the  demands  of  justice  and 
paying  the  ransom  pi-ice  for  the  redemption  of  the 
soul.  Having  noted  that  justice  demanded  either 
a  ransom  or  the  penalty,  and  that  through  the  love 
and  viercy  of  God  a  ransom  Avas  paid,  upon  which 
forgiveness  of  sin  is  obtained  now  in  this  life,  we  see 
that  the  penalty  can  not  be  exacted  in  the  case  of 
those  who  become  beneficiaries  of  this  atonement. 
Millennial  Dawnism  teaches  that  the  penalty  of  man's 
sin  is  physical  death.  In  the  eyes  of  Millennial 
Dawnism,  there  is  no  other  kind  of  death.  That 
system  of  error  seems  to  know  nothing  about  spiri- 
tual death  as  the  primary  consequence  of  sin.  It 
rides  recklessly  over  such  passages  as,  "Let  the  dead 
bury  their  dead";  "She  that  liveth  in  pleasure,  is 
dead  while  she  liveth" ;  "dead  in  trespasses  and  sins," 
et  al. 

Herein  lies  the  folly  of  Russellism:  If  physical 
death  be  the  penalty  for  sin,  every  man  is  paying 
his  own  d(;bt,  for  all  men  are  dying.  This  one  simple 
fact  is  ruinous  to  Millennial  Dawnism.  Christ  died 
that  he  might  save  from  dying  all  who  would  believe 


The  Atonement  and  licrlemption 


151 


on  him.  "Ami  whosoever  liveth  and  believeth  in  me 
shall  never  die"  (John  11:26).  Will  Millennial 
Dawnists  tell  us  that  this  is  salvation  from  physical 
death.''  The  Christian  believer  "hath  eternal  life" 
(John  3:86)  and  "shall  never  die"  (chap.  11:26). 
It  were  injustice  for  God  to  drniand  both  a  ransom 
and  the  penalty.  Jesus  paid  the  ransom :  if  physical 
death  were  the  penalty,  all  true  believers  would  es- 
cape this  death ;  and  since  none  are  escaping  it,  there 
is  but  one  logical  conclusion;  n:imely.  Millennial 
Dawnism  is  wrong. 

Indeed,  the  resurrection  of  the  dead  at  the  last 
day  is  guaranteed  to  us  by  the  resurrection  of  Jesus 
Christ  from  the  dead ;  but  this  guarantee  is  to  all 
men  alike — both  the  righteous  and  the  wicked  (John 
6  :  28,  29 ;  Acts  2  i :  15).  All  bodies  are  to  be  resur- 
rected from  the  grave;  but  the  character  of  this 
resurrection  is  predetermined  by  the  spiritual  condi- 
tion of  the  soul  Avhen  we  fall  asleep.  Hence  the 
redemption  of  the  soul  is  conditioned  on  its  obedience 
to  God  in  accepting  the  mercy  of  God  through  Jesus 
Christ  and  faith  in  the  atonement.  Thus  while 
redemption  is  secondarily  applied  to  the  body,  as  in 
llom.  8:23,  the  primary  object  of  the  atonement  is 
to  effect  the  salvation  of  the  soul  from  all  sin.  "In 
whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins"  (Eph.  1:7;  Col.  1:14).  "Who 
gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  and  purify  unto  himself  a  peculiar 
people,  zealous  of  good  works"  (Tit.  2:14).  "Re- 
deemed ....  with  the  precious  blood  of  Christ" 
(1  Pet.  1:18,  19). 

If  man  remains  a  rebel  while  he  lives,  he  will  re- 


152 


Errors  of  Russellism 


main  a  wretch — a  miserable  child  of  the  devil  and  of 
God's  awful  wrath — to  all  eternity.  Him  who, 
through  his  sins  and  unbelief  fails  to  inherit  eternal 
life,  the  Lord  will  banish  into  the  dark  regions  of 
eternal  death.    "Be  ye  therefore  reconciled  to  God." 


CHAPTER  XX 


THE  HOLY  TRINITY  OR  GODHEAD 

That  there  has  existed  from  time  immemorial,  or 
back  of  all  creation,  plurality  in  the  Godhead,  ap- 
parently equal  in  majesty,  glory,  and  power,  the 
Bible  clearl}'  teaclies.  First,  we  have  the  declaration 
that  "the  Spirit  of  God  moved  upon  the  face  of  the 
waters"  (Gen.  1:2).  Here  the  "Spirit  of  God"  is 
not  to  be  identified  with  the  person  of  Jehovah. 
Next,  we  note  that  when  God  was  about  to  make  man, 
he  said,  Let  rs  make  man  in  our  image"  (chap.  1: 
26).  After  man  had  sinned,  "Jehovah  God  s;iid. 
Behold,  the  man  is  become  as  one  of  us,  to  know  good 
and  evil"  (chap.  3:22).  Again,  when  man  began 
to  build  a  tower  Avhose  top  was  designed  to  reach 
heaven,  "Jehovah  said,  ....  Come,  let  us  go  down, 
and  there  confound  their  language"  (chap.  11:6, 
7).  The  plural  pronoun  "us"  implies  uiore  than  one; 
and  all  were  concerned  in  the  creation  and  welfare 
of  man.  "Let  us  make  man";  "Behold,  man  is  be- 
come as  one  of  us,"  etc.  In  every  instance  the 
speaker  seems  to  be  Jehovah,  who  is  first  of  all.  The 
kingship  of  all  heaven  is  in  his  hands.  He  controls 
the  universe.  God  the  Father  is  president  (so  to 
speak)  of  the  heavenly  Firm.  But  he  does  not  do 
things  without  the  counsel  and  agreement  of  the 
Son  and  the  Spirit.  Mr.  Russell  denies  the  idea  of 
personality  of  the  Holy  Spirit,  sa3'ing  that  it  is  a 
mere  blind  and  unintelligible  influence  emanating 
from  Jehovah.  His  teaching  concerning  Christ,  the 
Son  of  God,  is  also  perverted. 

153 


164 


Errors  of  Russellism 


Are  there  three  distinct  divine  persons — infinite 
beings — possessing  glory,  majesty,  wisdom,  and 
power?  Kore  is  a  testimony.  "And  Jesus  came  to 
them  and  spake  unto  them,  saying,  ....  Go  ye  there- 
fore, and  make  discipics  of  all  nations,  baptizing 
them  into  the  name  of  the  Father  and  of  the  Son 
and  of  tlie  Holy  Spirit"  (.Matt.  28:  18,  19).  Here 
three  pcrsoiis  ai-e  named — the  Fatiier,  the  Son,  and 
the  Holy  Spirit — each  occupying  a  place  of  divine 
authority  and  recognition  in  salvation-work. 

Following  is  Mr.  Russell's  misleading  statement 
concerning  the  Trinity.  On  page  59  of  Series  \, 
Studies  in  the  Scriptures,  we  read, 

"I'Jie  doctrine  of  the  Trinity  holds  that  the  Father,  tlio 
Sou  and  the  holy  Spirit  "are  one  in  peisun,  equal  in  gloiy 
and  iu  power,"  as  stated  in  the  Ohuicli  ciceds. 

Whether  he  quotes  from  memory  or  from  some 
written  creed  we  know  not;  but  this  we  do  know, 
he  has  not  given  the  true  doctrine  of  the  Trinity. 
Trinity  nieuiis  tJie  union  oi  die  FaLhe,-,  tiio  Son,  ;;;ul 
the  Holy  (iiiost  in  one  Godhead — -one  Gad  as  lo 
substance,  lliieo  persons  as  to  individuality.  Trini- 
turianisin,  tlicreiore,  is  the  docti'iue  that  there  are 
three  I'crsons  in  the  Godliead.  iilder  Itussell,  as  I 
have  shown  from  a  direct  quotation,  would  leave  the 
idea  that  the  doctrine  of  the  TruiiLy  holds  that  the 
Father,  the  Son,  and  the  Holy  Spirit  are  one  in 
person,  but  the  Bible  teaches  no  such  absurdity. 

From  "Studies  in  the  Scriptures,"  Series  \',  p. 
210,  we  quote: 

But  notliiiiji  in  connection  with  this  narrative  iu  any  sense 
of  tlie  woiil  necessitates  the  thouglit  of  a  personal  holy 
Spirit,  separate  from  the  Father  and  the  Son  The  holy 


The  Holy  Trinity,  or  Godhead 


155 


Spirit  is  not  a  person,  but  an  influence,  a  power  exerted  by 
a  person. 

Nothing  connected  with  this  reference  to  the  holy  Spirit 
as  another  comforter  or  helper  or  strengthener  implies  that 
another  God  is  meant  or  another  person  of  a  trinity  of 
Gods.— p.  204. 

In  another  place  he  bases  an  argument  favoring 
liis  theory  on  the  fact  that  the  word  "trinity"  does 
not  occur  in  the  Scriptures.  We  agree  that  the  very 
word  is  not  there,  but  all  three  persons  are  men- 
tioned in  a  way  that  supplies  a  definite  basis  for  the 
use  of  the  word  "trinity"  in  our  teachings.  'Tlie 
Father,  and  the  Son,  and  the  Holy  Ghost'  (Matt. 
28:19).  Disciples  were  to  be  baptized  into  the 
name  of  these  three  personalities.  All  three  of  these 
possessed  creative  power.  First,  God,  the  Father. 
"In  the  beginning  God  created  the  heavens  and  the 
earth"  (Gen.  1:1).  Second,  the  Holy  Spirit.  "And 
the  Spirit  of  God  moved  upon  the  face  of  the  waters" 
(v.  2).  "The  Spirit  of  God  hath  made  me"  (Job 
33:  4).  "And  God  said.  Let  us  make  m;vn"  (Gen. 
1:26).  Third,  Christ.  "In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the  Word 
was  God.  All  things  were  made  by  him"  (Jolm  1: 
1,  3).  "He  was  in  the  world,  and  the  world  was 
made  by  him"  (v.  10).  (Reference  here  is  made  to 
Christ.)  "For  by  liim  were  all  things  created  that 
are  in  heaven,  and  that  are  in  earth,  visible  and  in- 
visible, whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers :  all  things  were  created 
by  him,  and  for  him:  and  he  is  the  head  of  the  body, 
the  church"  (Col.  1 :  16,  18).  "Feed  the  church  of 
God,  which  he  hath  purchased  with  his  own  blood" 
(Acts  20:  28).    Then  Christ,  the  Redeemer,  is  God. 


156 


Errors  of  Russellism 


The  Holy  Ghost  possesses  all  the  divine  attributes 
personally,  hence  he  is  God.  The  three  are  men- 
tioned as  sharing  equally  and  jointly  in  executing 
the  plan  of  salvation.  "How  much  more  shall  the 
blood  of  Christ,  v.ho  through  the  eternal  Spirit 
offered  himself  without  spot  to  God,  purge  your 
conscience  from  dead  Avorks  to  serve  the  living  God.'"' 
(Heb.  9:  14).  Here  we  have  "Christ,"  the  "Spirit," 
and  "God."  Christ  offered  himself  through  the 
eternal  Spirit  to  God.  It  would  be  as  ridiculous  to 
say  that  Christ  offered  himself  to  himself,  as  to  say 
that  he  offered  himself  through  the  Spirit  to  that 
Spirit.  But  the  thought  here  that  we  wish  to  point 
out,  is  that  the  Spirit  is  eternal.  It  is  clear  that 
the  Spirit  mentioned  is  not  God  the  Father,  for 
it  is  through  this  Spirit  that  Jesus  offered  himself. 
The  Holy  Spirit  came  upon  him  at  the  instance  of 
his  baptism,  and  a  voice  from  heaven  said,  "This 
is  my  beloved  Son."  It  was  not,  therefore,  the  voice 
from  the  Spirit,  but  from  the  Father.  Again  we 
note  that  on  the  Mount  of  Transfiguration  (remem- 
ber that  Jesus  had  the  Holy  Ghost  dwelling  in  him) 
a  voice  from  heaven,  yea,  from  the  Father,  saju, 

v/'This  is  my  beloved  Son,  ....  hear  ye  him."  Mr. 

''Tlussell  tells  us  that  the  Holy  Spirit  is  not  a  person 
— that  it  is  only  a  holy  influence  proceeding  from 
the  Father  and  from  the  Son.  We  see,  however,  that 
this  Spirit  came  to  Jesus  and  anointed  him  with 
power;  and  the  inspired  Word  tells  us  that  God 
anointed  him  with  the  Holy  Ghost  and  with  power 
(Acts  10:38).  Elder  Russell  says  that  the  Holy 
Spirit  is  "influence"  or  "power"  emanating  from 
God.    Then  all  the  "anointing"  Jesus  received  was 


The  Holy  Trinity  or  Godhead 


157 


an  undefined,  unintelligible  something,  sent  out  from 
the  Father  upon  him,  called  the  Holy  Spirit. 

If  the  Holy  Spirit  were  an  unintelligible  or  blind 
influence  it  would  of  necessity  fill  all  space,  and 
would  be  as  uncontrollable  as  ether  or  the  breath  of 
flowers.  But  the  Spirit  is  "eternal"  (Heb.  9:14); 
omniscient,  and  searchcth  all  things  (1  Cor.  2:10); 
the  author  of  the  new  birth  (John  3:5-8);  the 
source  of  wisdom  (Isa.  11:2;  John  14:26;  16:13; 
1  Cor.  12:8):  he  inspires  Scripture  (2  Tim.  3:16 
with  2  Pet.  1:21),  etc.  Thus  we  could  multiply 
texts  showing  the  wisdom,  glory,  and  power  of  each 
of  the  three  persons  in  the  Godhead.  The  doctrine 
of  the  Trinity  is  based  upon  such  Scripture  texts  as 
I  have  quoted  and  many  others.  Christ  Jesus,  though 
he  had  the  Holy  Ghost  dwelling  in  him,  lifted  up  his 
eyes  toward  heaven  when  he  prayed.  He  did  not 
pray  to  the  Spirit  in  him  or  to  himself,  but  to  the 
Father  above.  He  testified  that  his  Father  was 
greater  than  he ;  but  we  are  not  to  stretch  that  state- 
ment bej'ond  its  proper  meaning. 

Paul  explains  this  matter  of  the  Son's  inferiority 
to  the  Father  and  refers  it  to  a  particular  time, 
namely,  during  the  incarnation.  "Have  this  mind 
in  you,  which  was  also  in  Christ  Jesus;  who,  existing 
in  the  form  of  God,  counted  not  tlie  being  on  an 
equaHty  with  God  a  thing  to  be  grasped,  but  emptied 
himself,  taking  the  form  of  a  servant,  being  made 
in  the  likeness  of  men ;  and  being  found  in  fashion  as 
a  man,  he  humbled  himself,  becoming  obedient  even 
unto  death,  yea,  the  death  of  the  cross"  (Phil.  2: 
6-8).  There  is  no  proof  of  Christ's  inferiority  at 
any  other  time,  either  before  or  after  the  incarnation. 


158 


Errors  of  RusselUsm 


"For  in  him  were  all  things  created,  in  the  heavens 
and  upon  the  earth,  thino's  visible  and  things  invis- 
ible, whetlier  thrones  or  dominions  or  principalities 
or  powers ;  all  things  have  been  created  through  him, 
and  unto  him ;  and  he  is  before  all  tilings,  and  in  him 
all  things  consist"  (Col.  1:16,  17). 

After  ills  resurrection  he  again  assumed  his  place 
of  divine  honor  and  glory  in  the  Godhead.  "Where- 
fore also  God  highly  exalted  him,  and  gave  unto  him 
the  name  which  is  above  every  name;  that  in  the 
name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven  and  tilings  on  earth  and  things  under  the 
earth"  (Phil.  2:9,  10).  "And  now,  Father,  glorify 
thou  me  with  thine  own  self  with  tlie  glory  wliich  I 
had  with  thee  before  the  world  was"  (John  17:5). 
Chwst  did  tlie  will  of  his  Father.  He  was  sent  by 
God  into  the  world.  But  with  respect  to  power, 
Jesus  said,  "All  power  is  given  unto  me  in  heaven  and 
in  earth"  (Matt.  28:18).  If  "all  power,"  then 
almiffhty  power.  He  possessed  creative  power — "all 
things  were  made  by  him"  (Col.  1:16-18).  The 
Spirit  was  and  is  sent  forth  definitely,  directly,  pur- 
posely, and  instantaneously ;  hence,  he  is  a  personal- 
ity. The  Holy  Spirit  had  a  definite  time,  object, 
and  purpose,  and  is  not  a  mere  uncontrollable  influ- 
ence floating  about  in  the  air  like  the  fragrance  of 
flowers  or  some  ethereal  substance  which  happened 
to  come  in  contact  with  the  Lord  by  chance  at  the 
time  of  his  baptism. 

The  Father,  the  Son,  and  the  Holy  Ghost  are  three 
persons.  They  are  in  unity  as  to  eternal  existence, 
power,  plan,  purpose,  constituting  one  "Godhead." 


CHAPTER  XXT 


CHRIST:  WHO  IS  HE? 

In  his  writings  Pastor  Russell  boldly  attacks  the 
doctrine  of  the  incarnation  of  Christ.  From  Series 
V,  p.  94,  I  quote: 

The  incarnation  theory  is  that  our  Lord 's  human  body, 
which  was  born  of  Mary,  was  merely  a  clothing,  a  covering 
for  the  spiritual  body. 

This  Mr.  Russell  calls  an  "incorrect  premise."  He 
reasons  as  follows: 

It  was  absolutely  necessary  that  he  should  be  a  man — 
neither  more  nor  less  than  a  perfect  man — because  it  was  a 
man  that  sinned,  man  who  was  to  be  redeemed,  and  the 
divine  law  required  that  a  man's  life  should  pay  the  redemp- 
tion price  for  a  man 's  life. — p.  95. 

It  was  for  this  cause  that  it  was  necessary  that  our  Lord 
should  leave  the  glory  of  his  pre-human  condition,  and 
humble  himself,  and  become  a  man,  because  only  by  becom- 
ing a  man  could  he  give  the  ransom  price. — p.  42.5. 

Neither  was  Jesus  a-  combination  of  the  two  natures, 
human  and  spiritual. — Series  1,  p.  179. 

On  page  90,  Series  V,  Russell  teaches  that  the 
existence  of  Christ  ceased  for  three  days — the  in- 
tei-val  of  time  between  the  crucifixion  and  the  resur- 
rection. When  he  was  conceived  and  born  of  the 
virgin  Mary,  his  spirit  nature  was  "changed,"  or 
transmuted  into  human  substance,  and  when  he  died 
on  the  cross,  his  entire  existence  ceased  for  three 
days.  What  else  is  this  but  the  annihilation  of  Jesus 
Christ.''  Originally,  he  was  a  spirit  being,  but  in 
order  to  pay  a  ransom  price  for  man,  he  was  con- 
verted into  a  human  being,  died  on  the  cross,  and  for 
three  days  and  nights  ceased  to  be.  This  is  Mil- 
lennial Dawn  doctrine. 

159 


160 


Errors  of  Russellism 


Our  liOrd  told  his  disciples  that  man  is  not  able 
to  kill  the  soul  (Matt.  10: '28);  yet,  according  to 
Pastor  Jlussoll's  doctrine,  Jesus  Christ  was  killed 
outright.  Following  is  his  comment  of  the  disposi- 
tion of  the  body  of  Christ: 

Our  Lonl 's  buily  was,  however,  supeniaturally  removed 
from  tlie  tomb;  because  had  it  remained  there  it  would 
hnve  been  an  insurmountable  obstacle  to  the  faith  of  the 

disciples  We  know  nothing  about  -^vhat  became  of  it, 

except  that  it  did  not  decay  or  corrupt.  -Whether  it  was 
dissolved  into  gases  or  whether  it  is  still  preserved  some- 
where as  the  grand  memorial  of  God's  love,  of  Chiist's 

obedience,  and  of  our  ledemptioii,  no  one  l;nows  

]Ienee  it  will  not  surprise  us  if,  in  the  Kingdom  God  shall 
show  to  the  world  the  body  of  flesh. — Series  II,  pp.  129,  130. 

Such  is  the  teaching  of  Millennial  Da^vii.  It 
converts  the  Son  of  God  into  a  u\ltv.  mvu  Avithoiit  a 
spiritual  nature,  without  a  soul;  it  m  i,  'n;n  crurifiid 
— anuib.ilated  so  far  as  corporate,  organized  being 
is  concojTRd ;  it  has  discovered  that  the  man  Christ — 
the  body  of  flesh  that  was  killed — was  not  raised  to 
life;  hence,  that  the  twelve  apostles  and  the  "five 
luiiulred  brethren"  who  thought  they  saw  him  after 
he  was  raised  from  the  de  ui  were  docd vtd -into  believ- 
ing a  lie;  it  says  that  the  ju.ui  Clrrlst  Jesus  is  not 
alive,  for  instead  of  a  resurrection  tliere  v/as  a  re- 
creation — a  new  spirit  being  came  into  existence  to 
take  the  place  of  the  dead  body ;  it  te  lls  us  that  we 
are  false  witnesses  of  a  su])p()SL(i  iTsurrcction  wliich 
has  never  been.  In  order  that  (iod  make  the  decep- 
tion work  easy,  he  took  the  body  of  Jesus  from 
the  tomb  and  hid  it  from  the  disciples,  lest  it  would 
become  an  "insurmountable  obstacle  to  their  faith." 
It  was  the  disbelieving  chief  priests  and  the  elders 
who  invented,  and  gave  large  money  unto  the  soldiers 


Christ:  Who  Is  He? 


161 


to  propagate  the  He  that  the  disciples  stole  away  the 
body  of  Jesus  while  the  soldiers  slept;  and  the  scheme 
worked  well  among  the  Jews.  But  in  the  Hght(?) 
of  Millennial  Dawnism  a  new  discovery  has  been 
made.  It  was  not  the  disciples  at  all  who  stole  away 
and  hid  tlie  Lord's  body,  it  w;is  God  himself ;  and  so 
the  disciples,  by  believing  in  the  actual  resurrection 
of  Christ  from  the  dead,  were  wholly  sincere;  thus 
God  becomes  responsible  for  pi-actising  deception  in 
order  that  he  niight  be  able  to  fully  materialize  his 
plans. 

Concerning  the  resurrection,  the  Scriptvircs  fur- 
nish us  with  the  following  unimpeachable  testimony : 
Jesus  said  concerning  himself,  "Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up"  (John  2:  !{.')• 
"But  he  spake  of  the  tcm])!e  of  his  l)ody"  (v.  21). 

"And  as  they  thus  spake  [after  his  resurrection], 
Jesus  himself  stood  in  the  midst  of  them,  and  saith 
unto  them.  Peace  be  unto  you.  But  thov  M-ere  terri- 
fied and  affrighted,  and  supposed  that  they  had  seen 
a  spirit.  And  he  said  unto  them.  Why  are  ye 
troubled.''  and  why  do  thoughts  arise  in  your  hearts.'' 
Behold  my  hands  and  my  feet,  that  it  is  I  mj^self : 
handle  mc,  and  see;  for  a  spirit  hath  not  flesh  and 
bones,  as  ye  see  me  have.  And  when  lie  had  thus 
spoken,  he  showed  them  his  hands  and  his  feet" 
(Luke  24:  36-40). 

Peter,  on  Pentecost,  testified  that  the  same  Jesus 
who  had  been  crucified  and  slain,  God  had  raised 
from  the  dead  (Acts  2:23,  24).  This  witness  is 
repeatedly  made  throughout  the  New  Testament 
Scriptures,  without  the  slightest  variations.  No 
room  has  been  left  for  doubt.    The  Word  of  God 


162 


Errors  of  Russellism 


knows  nothing  about  a  sham  resurrection  such  as  is 
found  in  Millennial  Dawnism.  In  the  words  of  an- 
other, "Pastor  Russell  has  taken  away  our  Lord,  and 
we  know  not  where  he  has  laid  him." 

If  Christ  had  been  only  a  mere  man,  equal  to  those 
whom  he  was  to  restore  to  perfect  manhood,  how 
could  his  death  atone  for  sin  and  effect  universal 
salvation?  Based  upon  the  laws  and  principles  of 
equity  and  justice,  how  could  any  perfect  man,  by 
his  own  life,  purchase  more  than  one  soul  of  corres- 
ponding value? 

If  it  be  tnie,  as  Mr.  Russell  teaches,  that  the 
second  person  of  the  Godhead  was  "changed"  from 
the  infinity  of  heavenly  glory  and  divinity  into  a 
human  being,  then  the  ransom  price  were  far  too 
small  to  redeem  a  fallen  race.  In  such  a  change, 
Deity  and  infinity  is  lost,  and  the  sacrifice  is  stained 
with  human  blood,  and  is  not  therefore  the  blood  of 
the  Infinite  One.  It  seems  to  me  that  such  a 
"change,"  or  tran suiulation,  lies  within  the  realms 
of  the  impossible. 

The  question  "Who  is  he?"  is  pertinent,  as  con- 
cerning the  personality  and  deity  of  the  Lord  Jesus 
Christ. 

His  Equality  with  the  Father 

"Have  this  mind  in  you,  which  was  also  in  Christ 
Jesus:  who,  existing  in  the  form  of  God,  counted 
not  the  being  on  an  equality  with  God  a  thing  to  be 
grasped,  but  emptied  himself,  taking  the  form  of  a 
servant,  being  made  in  ["becoming  in,"  margin]  the 
likeness  of  men;  and  being  found  in  fashion  as  a  man, 
he  humbled  himself"  (Phil.  2:5-8).    The  "form" 


Christ:  Who  Is  He? 


163 


and  "fashion"  referred  to  here  can  not  mean  a 
ciiangc  from  the  divine,  or  spirit,  natui'e  to  that  of 
the  human,  or  natural.  The  text  shows  that  our 
Lord  "existed  in  the  form  of  God"  prior  to  his 
coming  into  the  world,  but  that  he  did  not  count  it 
a  thing  to  be  grasped ;  hence,  he  humbled  himself 
and  condescended  to  be  clothed  with  human  flesh  and 
blood,  taking  upon  himself  "the  seed  of  Abraham" 
(Heb.  2:  16).  Another  rendering  sa^-^s  that  he  "took 
hold  of"  this  fleshly  nature.  This  he  could  do,  and 
did  do,  without  transmutation  of  beiiig.  During  the 
"days  of  his  flesh"  he  possessed  and  manifested  his 
holy  and  divine  nature,  with  all  the  attributes  of  the 
Deit}',  as  we  shall  shortly  prove. 

His  Eternity 

"Before  Abraham  was,  I  am"  (John  8 :  58).  "The 
second  man  is  the  Lord  from  heaven"  (1  Cor.  15: 
47).  Could  any  declaration  of  truth  be  plainer.'' 
"That  which  was  from  the  beginning"  (1  John  1:1). 
O  Father,  glorify  thou  me  with  thine  own  self  with 
the  glory  which  I  had  with  thee  before  the  xcorld  was" 
(John  17:5).  "And  he  is  before  all  things"  (Col. 
1:  17).  "By  whom  also  he  made  the  worlds"  (Hob. 
1:2).  "But  thou,  Bethlehem  Ephratah,  which  art 
little  to  be  among  the  thousands  of  Judah,  out  of 
thee  shall  one  come  forth  unto  me  that  is  to  be  ruler 
in  Israel ;  whose  goings  forth  are  from  of  old,  from 
EVERLASTING  (Mic.  5:2),  "Nothing  can  be  plainer 
than  this  last  statement,  that  the  Bethlehem  babe 
pre-existed,  even  from  the  days  of  eternity — co-ex- 
istent with  God  himself.    So  also  in  the  Revelation 


164s 


Errors  of  Rttssellism 


he  is  represented  by  that  symbolic  title  signifying 
eternity,  'Alpha  and  Omega'." 

Millennial  Dawn  teaches  as  follows : 

The  Scripture  statement  is  most  emphatic,  that  our  Lord's 
humiliation  to  the  human  natuie  was  not  perpetual,  but 
merely  for  the  purpose  of  eft'octiug  mnu's  redemption, 
paying  man's  penalty,  and  thereby  incidentally  proving  his 
own  fidelity  to  the  Father,  on  account  of  which  he  was 
immediately  afterward  highly  exalted,  not  only  to  the  glory 
which  he  had  with  the  Father  before  the  world  was,  but 
to  a  more  excellent  glory,  far  above  angels,  principalities 
and  powers — to  the  divine  nature,  and  the  right  hand,  place 
of  favor,  with  the  Majesty  on  high. — Series  V,  p.  149. 

It  is  seen  that  according  to  Millennial  Dawnism 
this  highly  exalted  state  to  which  Christ  was  raised, 
is  the  divine  nature — a  condition  angels  themselves 
do  not  inherit.  We  have  already  seen  that  his  posi- 
tion was  equal  witli  the  Father  previous  to  his  advent 
into  the  world  (riiil.  2  :  5-8)  ;  and  his  prayer  just  as 
he  was  closing  his  earthly  ministry,  was  that  he 
might  enter  again  into  the  same  glory  he  had  with, 
his  Father  before  the  world  was  (Jolm  17:5).  If, 
therefore,  he  was  equal  with  Gou  from  the  beginninc;, 
he  has  not  been  exalted  to  a  higluM-  plane  than  this 
since  liis  humiliation;  for  fliis  would  inrtkc  him  greater 
than  the  Father,  which  thing  the  S(  ri;)tures  do  not 
allow.  In  1  Cor.  15:28-28  wc  find  that  after  the 
resurrection  of  the  dead  tlie  kingdom,  will  he  de- 
liver up  to  God,  and  henceforth  the  Son  himsolf 
will  be  subject  to  the  Father.  So  far  as  the  "divine 
nature"  is  concerned,  all  who  get  salvation  from  sin 
and  escape  the  corruption  that  is  in  the  woi-ld 
through  lust,  become  "partakers  of  the  divine  na- 
ture" (2  Pet.  1:3,  4).    And  lest  some  one  vainly 


Christ:  Who  Is  He? 


165 


imagine  that  he  will  be  above  angels,  I  call  your  at- 
tention to  our  Lord's  statement  in  which  Christ  tells 
us  that  the  sons  of  the  resurrection  will  be  "equal 
unto  the  angels"  (Luke  20:36).  The  "divine  na- 
ture" condition  has  no  reference  or  application  to 
anything  else  than  holiness.  It  is  the  restoration  of 
man  to  the  image  of  God. 

Christ's  Glory  Incarnate 

Having  seen  that  our  Lord  existed  in  his  glory 
"before  the  world  was."  co-existent  with  the  Father 
"from  everlasting,"  we  shall  now  prove  that  he  was 
divine  while  he  duelt  in  the  fiesh  among  men. 

1.  — He  Received  Worship.  "And  again,  when  he 
bringeth  in  the  first-begotten  into  the  world,  he  saith, 
And  let  all  the  angels  of  God  worship  him"  (Heb. 
1:6).  "All  men  should  honor  the  Son,  even  as  they 
honor  the  Father"  (John  5:23).  "And  they  wor- 
shiped him"  (Luke  24:  52). 

2.  — He  u-as  God  vuniifest  in  the  -flesh.  "Behold,  a 
virgin  shall  be  with  child,  and  shall  bring  forth  a  son, 
and  tliey  shall  call  his  name  Emmanuel,  which  being 
interpreted  is,  god  with  us"  (Matt.  1:23).  "God 
was  manifest  in  the  flesh"  (1  Tim.  3:  16).  "He  that 
hath  seen  me  hath  seen  the  Father;  I  am  in  the 

Father,  and  the  Father  in  me  the  Father  .... 

dwelleth  in  me"  (John  14-:  9,  10).  Could  language 
be  plainer.'* 

3.  He  was  Omnipotent.  "The  government  shall  be 
upon  his  shoulder"  (Isa.  9:6).  "The  Son  quicken- 
eth  whom  he  will"  (John  5:21).  "I  am  the  resur- 
rection and  the  Hfe"  (John  11:25).  His  works 
proved  his  omnipotcr.ee  while  on  earth. 


166 


Errors  of  Russellism 


4.  — He  was  omniscient.  "He  knew  all  men,  and 
needed  not  that  any  should  testify  of  man;  for 
he  knew  what  was  in  man"  (John  2:  24,  25).  This 
testimony  concerning  him  was  made  during  liis  in- 
carnation ;  and  he  proved  over  and  over  again  that 
he  "knew  all  tilings."  He  knew  tilings  without  hav- 
ing acquired  knowledge  as  other  men.  "How  know- 
eth  this  man  letters,  having  never  learned"  (John  7: 
15).  When  he  was  only  twelve  years  old,  "all  that 
heard  him  were  astonished  at  his  understanding" 
(Luke  2:42-47). 

5.  — His  Death  Brought  Redemption.  "Feed  the 
church  of  God,  which  he  hath  purchased  with  his 
own  blood"  (Acts  20:28).  Christ's  blood  was  not 
the  blood  of  a  man.  One  of  the  forms  of  the  "un- 
pardonable sin"  is  to  count  his  blood  "an  unholy 
[common]  thing"  (Heb.  10:29).  The  thought  here 
is  that  Christ's  blood  is  more  than  a  man's  blood, 
and  must  not  be  counted  common  or  ordinary.  In 
a  man's  blood  there  could  be  no  atoning  efficacy,  no 
redemption,  but  in  Christ  "we  have  redemption 
through  his  blood,  the  forgiveness  of  sins"  (Eph. 
1:7). 

Creative  Power  and  Glory 

By  him  all  things  were  made,  visible  and  invisible. 
Mark  well  this  fact.  This  would  include  the  angels 
as  well  as  men.  "Who  is  the  image  of  the  invisible 
God,  the  first-born  of  every  creature:  for  by  him 
were  all  things  created  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible,  whether  thrones, 
or  dominions,  or  principalities,  or  powers:  all  things 
were  created  by  him,  and  for  himiAND  he  is  befoke 


Christ:  Who  Is  He? 


167 


AT.X.  THINGS,  and  by  him  all  things  consist"  (Col.  1: 
15-17).  NoM'here  is  creative  power  ascribed  to  the 
angels.  Nowhere  are  angels  called  the  sons  of  God, 
but  Christ  was  called  the  "only  begotten  Son  of 
God"  when  he  was  brought  into  the  world;  hence,  he 
was  still  greater  in  dignity  and  power  and  glory  than 
the  angels,  even  during  his  incarnation. 

Millennial  Dawn  teaches  that  the  giants  of  the 
earth  before  the  flood  were  the  offspring  of  the 
angels  by  the  daughters  of  men.  In  Genesis  6  it  is 
stated  that  the  sons  of  God  came  unto  the  daughters 
of  men,  etc.  These  "sons  of  God"  Millennial  Dawn- 
ism  interprets  to  be  the  "fallen  angels"  mentioned 
by  Peter  and  Jude  (2  Pet.2:4;  Jude  6).  As  any 
one  will  see,  this  is  onl^'^  another  of  the  speculative 
ideas  of  Mr.  Russell.  He  offers  no  proof,  for  the 
very  good  reason  that  there  is  none.  "Unto  which 
of  the  angels  said  he  at  any  time.  Thou  art  my 
Son?"  (Ileb.  1:5).  Since  nowhere,  at  any  time 
were  angels  called  sons,  we  conclude  that  the  "sons  of 
God"  (Genesis  6)  were  not  the  fallen,  nor  any  other 
kind  of,  angels. 

Christ's  "taking  hold  of"  flesh  and  blood  does  not 
necessitate  a  ch.-inge  of  natures,  as  is  claimed  by 
Millennial  Dawnism.  On  one  occasion,  at  least, 
Jehovah  himself  assumed  a  human  body  and  appearetl 
to  Abraham,  accompanied  by  two  angels,  who  also 
assumed  human  form ;  and  these  all  seemed  to  accom- 
modate themselves  to  the  physical  and  tangible 
(Genesis  18).  Do  we  for  a  moment  suppose  that 
upon  assuming  human  form  God  and  the  angels  lost 
their  spiritual  and  eternal  entities?  That  a  Divine 
Being,  possessing  inherent,  creative  powers,  could 


168 


Errors  of  Russellism 


clothe  himself,  or  be  clothed  upon,  with  a  human 
body  is  consistent  with  the  law  of  the  miraculous ; 
therefore,  we  may  admit  this  miracle  among  us  in 
the  person  of  Christ  incarnate.  But  that  he  lost  his 
spirit  being,  or  that  his  divinity  and  eternit}''  could 
be  mortalized,  or  humanized,  according  to  the  teach- 
ing of  Millennial  Dawnisra,  is  not  taught  in  the  Bible. 
That  he  clothed  himself  with  a  human  form  is  a 
Scriptural  fact,  but  it  is  perverting  the  Scriptures  to 
read  divinity  out  of  the  text  when  we  reach  the 
period  of  Christ's  incarnation. 

From  the  days  of  eternity,  he  was  co-existent  with 
God  himself ;  from  the  infinite  past,  he  had  glory 
with  the  Father;  yea,  "he  is  before  all  things." 

When  he  came  to  earth,  he  was  "God  manifest  in 
the  flesh,"  "the  Lord  from  heaven."  After  his  resur- 
rection he  ascended  into  the  heavens,  and  he  is  now 
at  the  right  hand  of  the  Majestv  on  high.  "He  is 
Lord  of  all"  (Acts  10:36);  "Lord  both  of  the 
dead  and  the  living"  (Rom.  14:9).  His  throne  is 
forever  and  ever  (Heb.  1:8). 

"The  statement  that  Christ  is  the  Son  of  God 
does  not  signify  that  he  originated  from  the  Father 
in  the  ages  past,  but  should  be  interpreted  with 
reference  to  his  miraculous  virgin  birth,  thus  denot- 
ing God's  special  relation  to  him  in  his  office-work  as 
the  world's  redeemer."  It  is  worthy  of  mention, 
that  the  title  "Son  of  God"  did  not  come  into  use 
until  Christ  was  born  of  the  virgin  Mary ;  hence,  it 
is  exclusively  a  New  Testament  title. 


CHAPTER  XXII 


IS  MARK  16:  9-20  SPURIOUS  OR  GENUINE 

I  quote  from  The  Bible  Student's  Monthly,  Vol. 
y,  Xo.  8,  tlie  following  statement: 

"Many  dear  Christian  people  are  misled  by  the 
spurious  statement  of  Mark  16:  'These  signs  shall 
follow  them  that  believe,'  etc.  They  cling  to  the 
passage,  even  after  being  given  abundant  proofs  that 
it  was  added  to  the  Scriptures  in  the  seventh  century, 
and  that  it  was  omitted  properly  from  the  Revised 
Version." 

On  page  649,  650,  Studies  in  the  Scriptures,  Series 
VI,  I  found  the  following: 
Mark  16 :  9-20  is  Spurious. 

These  verses  are  admitted  by  all  scholars  to  be  an  inter- 
polation. They  are  not  found  in  any  of  the  early  Greek 
Mss.,  and  are  certainly  not  genuine.  It  is  not  true  that  all 
believers  in  the  Lord  Jesus  may  drink  poisonous  things, 
and  be  in  contact  with  poisonous  serpents,  contagious  dis- 
eases, etc.,  with  impunity;  nor  have  all  possessed  the  power 
of  healing  diseases  and  casting  out  devils.  It  will  be  noticed 
that  the  passage  is  omitted  by  the  Eevised  Version,  and  by 
all  modern  versions  of  the  Scriptures.  Ilenec,  to  receive 
it  or  to  quote  it  as  Scripture,  would  be  adding  to  the  Word 
of  God,  and  adding  to  the  general  confusion  on  an  im})ortant 
subject. 

The  thought  that  the  Lord's  people  may  be  specially 
fa\ored  nt'  him  in  reaiiect  to  physical  and  other  creature 
comfoits  (more  than  the  world)  is  a  delusion  and  a  snare. 
....  W'c  are  not  informed  that  he  [the  Lord]  had  any 
chronic  ailinciits,  but  we  doubt  not  that  he  would  have  been 
free  to  use  any  roots  or  herbs  or  other  remedies  as  freely  as 
he  used  the  food  and  the  rest. 

From  page  653  we  quote: 

But  so  far  as  the  record  shows,  never  once  was  this  heal; 
169 


170 


Errors  of  Russellism 


ing  power  visod  in  his  own  relief,  nor  in  any  of  those  ■who  are 
set  before  us  as  the  saints,  the  fully  consecrated.  Nor  was 
this  because  the  saints  of  that  time  were  free  from  disease: 
on  the  contrary,  we  know  that  Timothy  had  what  we  would 
now  designate  chronic  dyspepsia,  or  indigestion,  and  Epaph- 
roditus  was  not  hindered  from  being  sick,  yea,  "nigh  unto 
death,"  not  because  of  sin,  but  as  the  apostle  explains, 
"because  for  the  work  of  Christ."  ....  Wo  know  not  what 
special  foods  or  medicines  the  Lord  yi'as  pleased  to  bless  in 
the  latter  case;  but  in  respect  to  the  former  one  the  apostle 
neither  prayed  nor  sent  a  handkerchief  or  napkin  to  cure 
the  ailment,  but  wrote,  to  Timothy,  saj-ing,  "Use  a  little 
wine  for  thy  stomach's  sake,  and  thine  often  infirmities." 
....  The  wine  was  rr-eommeuiled,  not  as  a  beverage  nor  as  an 
intoxicant,  but  purclj'  as  a  medicine. 

On  the  same  p;'ge  he  also  says  tliat  new  creatures 
"should  not  ask  for  physical  healing." 

The  wrath  of  God  is  revealed  by  every  physician's  sign, 
■which  indicates  disease  and  death  working  in  the  race. 
The  wrath  of  God  is  revealed  by  every  undertaker's  sign, 
which  calls  our  attention  to  the  fact  that  mankind  ia  dying, 
that  the  wrath,  the  curse  of  God  is  resting  upon  tho 
race. — Series  V,  p.409. 

We  believe  that  the  proper  course  for  the  New  Creatures — 
the  oiie  most  pleasing  to  the  Lord — is  that  which  follows 
most  directly  and  particularly  the  instructions  and  prac- 
tises of  our  Lord  and  the  apostles. — Series  VI,  p.  652. 

Amen,  and  so  believe  we.    How  did  the  Lord  do 

as  a  minister.''  An.s>\er:  He  "went  about  doinf^  good, 
and  healing  all  that  were  oppressed  of  the  devil:  for 
God  was  with  him"  (Acts  10:38).  How  did  the 
apostles  practise.''  Answer:  They  were  full  of  the 
same  Holy  Ghost  and  faith,  and  many  signs  and  won- 
ders were  wrought  by  their  hands.  The  people 
"were  healed  every  one"  (Acts  5:  12-16).  Did  any 
of  the  apostles  or  saints  of  the  early  church  use 
"roots  and  herbs"  for  medicine.''  Answer:  There 
is  not  a  single  instance  of  the  kind  on  record. 


Is  Mark  16:9-20  Spurious  or  Genuine? 


171 


As  to  Timothy's  wiae,  it  could  not  have  been 
prescribed  as  a  remedial  agent  except  as  a  matter 
of  diet  and  not  as  a  medicine;  for  wine  is  not  pre- 
scribed or  used  as  a  medicine,  but  always  as  a  matter 
of  diet,  even  by  physicians  themselves.  So  in  this 
case  the  true  doctrine  of  divine  healing  meets  no 
adversary  or  hindrance  to  faith,  but  rather  a  lielf 
in  recognizing  and  observing  the  principles  of  diet. 
But  this  dieting  does  not,  did  not,  and  can  not,  take 
the  place  or  do  the  work  of  the  healing  God  has  de- 
signed for  and  set  in  the  church  of  God  by  gifts,  for 
the  benefit  of  his  people. 

As  to  Mark  16:9-20:  The  passage  in  question  is 
not  omitted  from  the  Revised  Version,  but  is  printed 
in  full,  with  a  foot-note  stating  that  it  is  not  found 
in  two  of  the  oldest  Greek  manuscripts  and  some  other 
authorities.  But  the  reason  the  revisers  did  not  omit 
the  passage  is  that  the  evidence  in  its  favor  war- 
ranted its  acceptance. 

As  to  the  statement  that  "it  was  added  to  the 
Scriptures  in  the  seventh  century,"  let  us  ask,  Is 
this  true  or  is  it  a  misrepresentation  of  fact.'' 

I  now  quote  from  Travels  and  Experiences  in 
Other  Lands,  pp.  104,  105:  "Here  [at  the  British 
Museum,  London]  we  examined  three  of  the  ancient 
manuscripts  of  the  Bible.  The  first  of  these,  Codex 
Alexandrinus,  one  of  the  three  most  ancient  manu- 
scripts of  the  Bible  in  the  world,  was  written  in 

Greek  paleography  about  1,500  years  ago  In 

this  volume  we  found  the  entire  passage  of  Mark 

16:9-20  A  few  days  later  we  continued  our 

work  with  the  manuscripts  at  the  Bibliothcque 
Nationale  at  Paris  Here  we  examined  the  im- 


172 


Errors  of  Russellism 


portant  and  curious  manuscript  known  as  Codex 
Ephraemi,  which  is  one  of  the  most  ancient  manu- 
scripts of  the  Bible.  In  value  it  is  as  important 
as  Codex  Alcxandrinus  of  the  British  Museum,  and 

in  antiquity  it  stands  fourth,  if  not  earlier  

The  manuscript  is  about  1,500  years  old.  We 
examined  this  codex  and  found  the  last  twelve  verses 
of  Mark's  Gospel  in  it  all  right." 

After  telling  how  he  examined  many  others,  in- 
cluding those  at  the  Vatican  in  Rome,  the  writer 
adds :  "In  fact,  all  the  manuscripts  that  we  examined 
contained  the  passages,  except  this  one.  [Referring 
to  the  one  at  the  Vatican.]  Another  one  at  Saint 
Petersburg,  which  we  have  not  seen,  does  not  contain 

it  It  is  to  be  found  in  all  the  ancient  versions 

and  in  the  writings  of  the  Fathers.  One  of  the 
earliest  Fathers,  Irenaeus,  Avho  was  the  disciple  of 
Polycarp,  a  disciple  of  John  the  evangelist,  quotes 
the  passage  in  his  treatise  against  the  heretics." 

Thus  we  have  seen  that  the  "abundant  proofs" 
that  Mark  1(5:9-20  was  "added  to  the  Scriptures  in 
the  seventh  century"  are  unfounded.  In  fact,  there 
exist  no  such  "proofs."  Manuscripts  1,500  years 
old  date  back  to  the  fourth  century.  Irenaeus, 
bishop  of  Lyons,  who  was  a  spiritual  grandson  of 
the  apostle  John,  died  about  A.  D.  202,  and  we  have 
already  seen  that  he  quotes  the  passage  in  full  in 
his  treatise  against  the  heretics.  The  fact  that 
Irenaeus  quoted  the  passage  in  the  second  century, 
proves  that  it  then  existed,  and  a  genuine  portion 
of  Mark's  Gospel,  and  that  it  is  not  spurious.  And 
that  it  is  found  in  manuscripts  of  the  fourth  century 
goes  to  prove  that  it  was  copied  as  orthodox  from 


Is  Mark  16:9-20  Spurious  or  Genuine? 


173 


earlier  manuscripts.  Therefore  it  was  not  added  to 
the  Scriptures  in  the  seventh  century,  but  doubt- 
less was  added  at  the  time  Mark  closed  his  "Gospel." 

Moreover,  the  identical  "signs"  mentioned  in  that 
passage  were  actually  wrought  during  the  entire 
period  of  the  apostolic  church,  previous  to  the  a])os- 
tasy.  The  signs  followed  the  believers  in  full. 
Demons  were  cast  out  (Acts  8:  5-7;  16:  16-18),  the 
sick  were  healed  (Acts  5:12,  15,  16;  28:7-9),  ser- 
pents were  taken  up  (doubtless  unwittingly)  and  no 
harm  resulted  (Acts  28:3-6),  and  they  spake  with 
new  tongues  (Acts  2:4;  10:44-47;  19:1-6). 

Strange,  indeed,  that  such  a  fulfilment  would  fol- 
low a  "false"  prophecy  and  a  "spurious  gospel"! 
No,  we  are  not  skeptical  enough  to  believe  that  the 
apostles  performed  the  many  signs  and  wonders 
recorded  in  the  Book  of  Acts,  and  then  created  the 
closing  verses  of  Mark's  Gospel  to  fit  their  works, 
imposing  the  same  as  genuine.  Furthermore,  we 
can  hardly  believe  that  the  unbelieving  apostates  of 
the  seventh  century  would  have  done  such  a  thing. 

There  are  thousands  of  people  living  today  who 
are  proving  that  Mark  16:  9-20  is  not  spurious,  but 
genuine.  Many  are  being  delivered  of  devils  and 
healed  of  all  their  diseases.  The  signs  are  still  fol- 
lowing. 

Concerning  Mr.  Russell's  inference  that  all  the 
signs  should  follow  all  true  believers  [if  tlie  passage 
were  genuine]  we  remark  that  there  is  nothing  in  the 
passage  that  enforces  the  idea  that  every  sign  is  to 
be  demonstrated  in  every  believer.  On  the  contrary, 
we  find  that  healings  are  a  "gift  of  the  Spirit";  and 
the  expressions  "to  another  the  gifts  of  healing," 


174. 


Errors  of  RusselUsm 


and  "Have  all  the  gifts  of  healing?"  (1  Cor.  12:9, 
30)  imply  that  not  all  are  expected  to  possess  this 
gift.  But  we  have  a  right  to  expect  a  manifestation 
of  the  gifts  of  healings  among  the  Lord's  people  and 
there  are  no  time  limits  specified,  except  the  end  of 
the  world.  Elder  Russell  has  already  told  us  that  it  is 
good  logic — in  fact  the  best— to  follow  "directly  the 
example  and  teachings  of  our  Lord  and  the  apostles." 
James  said:  "Is  any  sick  among  you.''  let  him  call 
for  the  elders  of  the  church ;  and  let  them  pray  over 
him,  anointing  him  with  oil  in  the  name  of  the  Lord: 
and  the  prayer  of  faith  shall  save  the  sick,  and  the 
Lord  shall  raise  him  up;  and  if  he  have  committed 
sins,  they  shall  be  forgiven  him"  (Jas.  5:14,  15). 
Now  Pastor  Russell  in  commenting  on  this  passage 
admits  that  in  cases  where  the  individual  has  sinned, 
and  the  sickness  is  severe,  having  been  sent  upon  him 
as  a  chastisement,  he  might  then  send  for  the  elders 
and  have  them  with  him ;  his  being  raised  up  from  his 
sickness  would  constitute  an  evidence  that  his  sins 
had  been  forgiven.  This  is  as  far  as  Pastor  Russell 
thinks 'the  passjige  applies;  hence  any  who  happen 
to  fall  sick  but  have  not  sinned,  "should  not  ask  for 
physical  healing,"  for  it  is  not  for  them.  So  teaches 
the  great  millennial ist.  But  Avhat  salth  the  Lord.-' 
When  the  woman  applied  to  him  for  the  healing  of 
her  child,  he  told  her  that  healing  was  the  children's 
bread  (Matt.  15:22-28).  The  crooked  woman  got 
healed,  it  seems  on  the  ground  that  she  was  a  "daugh- 
ter of  Abraliam"  (Luke  13:  11-16). 

As  to  the  taking  up  of  serpents,  it  is  evident  that 
the  Lord  did  not  mean  that  any  one  should  do  so 
intentionally,  for  the  purpose  of  convincing  others 


16:9-20  Spurious  or  Genuine? 


175 


,  he  was  a  true  believer;  and  the  same  principle 
Ads  good  with  respect  to  taking  poison.  Paul  took 
dp  a  serpent,  but  there  is  no  evidence  that  he  did  it 
on  purpose.  From  the  narrative  we  are  led  to  be- 
lieve that  the  circumstance  was  wholly  unintentional 
on  his  part.  He  went  out  to  gather  sticks,  not  snakes. 
Our  Loi'd's  own  example  is  suflBcicnt  evidence.  The 
devil  would  have  had  him  turn  stones  into  bread  or 
leap  from  the  pinnacle  of  the  temple  as  a  proof  that 
he  was  the  Son  of  God,  but  Christ  would  not  do  so. 

A  few  years  ago  while  I  was  engaged  in  a  series  of 
evangelistic  meetings  at  New  Edinburg,  Ark.,  a 
preacher  of  a  certain  denomination  proposed  to  buy 
the  poison  if  1  would  drink  it,  inasmuch  as  I  claimed 
to  be  a  believer  in  the  abiding  authoi'ity  of  Mark  16: 
17,  18;  but  I  toid  liini  ll'.at  I  would  not  drink  poison 
any  sooner  to  pfcnss  or  convince  him,  than  Jesus 
would  cast  iu'utself  ri-oi»'  the  pinnacle  of  the  temple  to 
please  the  devil.  The  principle  is  the  same.  In  both 
instances,  it  would  havo  bcni  tempting  God:  and  to 
so  apply  Mark  "16:1*'.  '  M  is  out  of  harmonv  with 
truth  and  common  sen-.. 


CHAPTER  XXIIT 


THE  TIMES  OF  THE  GENTILES 

"Jerusalem  shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled"  (liuke 
21:24). 

By  a  considerable  amount  of  figuring,  Elder 
Russell  has  succeeded  in  giving  us  the  exact  number 
of  years  comprising  the  "times  of  the  Gentiles." 

"The  term  "Times  of  the  Gentiles"  was  applied  by  our 
Lord  to  that  interval  of  earth  'a  history  between  the  re- 
moval of  the  typical  kinniloiu  of  God,  the  Kingdom  of  Israel 
(]']zek.  21:25-27),  and  tlie  introduction  and  establishment  of 
its  antity)ie,  the  true  Kingdom  of  God,  when  Christ  comes  to 
be  "glorified  in  his  saints,  and  to  be  admired  in  all  them  that 
believe  in  that  day." — Studies  in  the  Scriptures,  Series  II, 
p.  73. 

The  Jewish  harvest,  in  all  a  period  of  forty  years,  began 
with  our  Lord's  niinistiy  and  ended  with  nominal  Israel's 
rejection  ami  overthrow,  :nid  the  destruction  of  their  city, 
accomplished  by  the  Bomans,  A.  D.  70.  And  the  harvest  of 
this  age  began  with  the  presence  of  our  Lord  at  the  begin- 
ning of  E:ii  til's  Groat  Jul)ilee,  in  1874,  as  shown  in  chapter 
VI,  and  ends  with  tin-  nxcitlirow  of  Gentile  power — A.  D. 
1914,  lilipwise  a  peiiml  of  loitv  vears — another  of  the  won- 
derful iiarailels  of  the  two  .agcJ^.— p.  234. 

This  "overthrow  of  Gentile  power"  marks  the  end 
of  the  "times  of  the  Gentiles,"  says  IMillennial  Dawn 
in  the  following  words : 

Total  period  of  Israel's  waiting  for  the  kingdom,  under 
divine  f.'ixor  and  recognition,  1845  years.  To  find  the  measure 
of  their  double,  whru  favor  was  due  iiiid  began  toward  them, 
anil  wlicu  tliercfoi-e  it  bogn.ii  to  depart  from  the  nominal 
Spiritii;il  Israel,  we  coimt  \'i';ns  from  the  Spring  of 

A.  D.  3:!.  and  obtain  Ihr  .I:i1c  mi'  tlir  [i.-issover,  A.  D.  1878. 
Their  rising  again  fi  oni  A.  1 1.  Is7s  to  A.  D.  1915  (the  closing 
of  Gentile  Times),  etc. — p.  232. 

176 


The  Times  of  the  Gentiles 


177 


We  are  already  living  in  the  seventh  millenninm — since 
Oct.  1S72.  The  lease  of  power  to  the  Gentile  kingdoms 
must  terminate  with  the  year  1914. — p.  363. 

On  page  79,  we  are  told  that  the  Bible  evidence  is 
clear  and  strong  that  the  "Times  of  tlje  Gentiles" 
is  a  period  of  2520  years,  from  the  year  B.  C.  606 
to  and  including  A.  D.  1914. — p.  79. 

But  with  all  these  calculations  and  prophetical 
declarations,  Mr.  Russell,  referring  directly  to  his 
deductions  concerning  the  period  of  "Gentile  Times," 
made  the  following  admission  on  page  87:  "We  must 
not  expect  to  find  this  information  stated  in  so  many 
words." 

But  all  men  do  not  seem  to  agree  with  the  Pastor. 
I  have  before  me  another  sheet  which  is  fresh  from 
the  press  (author  unknown),  fi-om  which  I  quote  as 
follows : 

Awake! 

"The  end  of  this  age  is  at  hand.  Pardon  me,  but 
may  I  ask  30U  to  please  stop  a  few  moments  and 
consider;  as  I  know  you  are  in  an  awful  hurry,  but 
I  have  something  I  would  like  to  tell  you.  In  brief, 
it  is  this,  that  in  just  twelvt:  short  years  from  now 
we  will  have  the  end  of  this  age — that  is  to  sav, 
the  Gentile  times  will  then  have  come  to  a  full  end 
in  1926  A.  D." 

It  will  be  noticed  that  there  is  a  difference  of 
twelve  years  between  this  prophet's  calculations  and 
Pastor  Russell's.  Which  one  is  riglit?  I  am  neither 
a  prophet  nor  the  son  of  a  propliet;  but  I  venture 
the  assertion  that  all  their  deductions  are  wrong, 
being  drawn  from  false  premises.  The  fact  is  very 
well  known  that  Mr.  Russell  is  not  the  only  one  who 


178 


Errors  of  Russellism 


has  pretended  to  have  direct  revelations  and  special 
favor  in  divine  knowledge ;  but  their  calculations  and 
predictions  are  full  of  contradictions,  absurdities 
and  wild  speculations. 

But  when  will  the  "times  of  the  Gentiles"  end? 
To  this  inquiry  my  only  answer  is :  When  the  Lord 
Jesus  shall  descend  from  heaven  with  a  shout  and 
with  the  sound  of  the  last  trumpet,  and  shall  close 
up  the  gospel  age  and  the  day  of  salvation,  then  not 
only  will  the  "times  of  the  Gentiles"  be  fulfilled,  but 
time  will  be  up  with  the  Jews  also.  "That  day  and 
hour,  knoweth  no  man^  no,  not  the  angels  in  heaven, 
but  my  Father  only."  If  Christ  and  the  holy  angels 
know  not,  neither  has  it  been  revealed  to  Millennial 
Dawn,  the  more  abundant  their  claims  and  cal- 
culations become,  the  more  their  folly  will  increase. 

As  to  clear  and  unmistakable  prophecies  concern- 
ing the  "times  of  the  Gentiles"  and  the  city  of  Jeru- 
salem, there  are  but  few.  The  words  of  the  Lord, 
"Jerusalem  shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled"  (Luke 
21:24),  show  that  as  long  as  the  "times  of  the 
Gentiles"  last  Jerusalem  will  be  controlled  and  over- 
run by  the  Gentiles— nations  of  the  world — As  long 
as  men  dream  of  an  earthl}',  temporal,  universal 
kingdom  to  be  set  up  in  the  world  by  Christ,  they 
will  be  looking  for  a  time  when  the  Jews  will  return 
to  Palestine  and  Jerusalem;  but  as  soon  as  this 
visionary  phenomenon  ceases  to  troublcpeople's  minds, 
they  will  no  longer  look  for  such  things,  for  they 
will  have  found  that  God's  kingdom  "is  not  of  this 
world,"  and  that  it  "comcth  not  with  observation." 
A  careful  study  of  our  Lord's  prophecies  concerning 


The  Times  of  the  Gentiles 


179 


the  Jews  reveals  the  fact  that  their  rejection  was 
final;  no  promise  of  any  special  return  of  favor  is 
held  out  to  them  as  a  nation.  Mark  this  fact.  The 
words,  "Behold,  3'our  house  is  left  unto  you  deso- 
late," are  absolutely  limitless  in  their  direction  and 
application.  All  intimation  that  this  "desolation" 
had  its  fixed  bounds  and  a  date  of  expiration  is 
wholly  lacking.  In  Dan.  9:27  we  are  told  that  the 
overspreading  of  abominations  should  make  the  city, 
with  its  old  rites  and  Jewish  ceremonies,  desolate 
"even  until  the  consummation,"  which  seems  to  imply 
a  continuous  desolation  until  the  end  of  time;  and 
we  doubt  not  that  this  is  what  will  be.  The  typical 
kingdom  of  God — the  Jewish  kingdom — ceased  when 
the  great  antitypical  kingdom  of  God  was  established 
by  Christ.  Since  the  kingdom  of  God  has  within  its 
fold  people  of  every  nation  and  tribe  and  tongue, 
and  since,  as  time  advances,  instead  of  any  one  nation 
maintaining  its  absolute  distinctiveness,  or  attempt- 
ing any  reassembling  of  its  native  subjects  under  an 
original  polity,  the  many  nations  and  languages  of 
earth  are  constantly  mixing,  and  this  at  a  far  more 
rapid  rate  now  than  ever  before,  it  is  wholly  incon- 
sistent to  expect  the  Jews,  as  a  nation  to  reassemble 
at  Jerusalem  or  in  Palestine,  as  some  seem  to  con- 
tend. The  nations  are  mixing  in  their  lang-uages,  in 
their  politics,  in  their  commerce,  in  their  marriages, 
in  their  religions,  in  everything.  The  magnificent 
ocean  steamers,  the  great  railway  express-trains,  the 
telegraph,  the  telephone,  the  wireless  flashes,  the 
numerous  printing-presses — all  these  and  other 
things  are  bringing  us  together  in  a  wonderful  way 
and  at  a  marvelous  rate.    Prejudices  are  breaking 


180 


Errors  of  Russcllism 


away;  race  prejudices,  national  casts,  the  wide  dif- 
ferences of  high  and  low  society,  intolerant  religions 
and  creeds — all  are  receding  as  the  light  increases 
and  civilization  advances.  In  the  face  of  these  and 
many  other  kindred  facts  it  is  highly  improbable,  if 
not  quite  impossible,  that  the  Jews  exclusively  will 
ever  repeople  Jerusalem  and  Palestine.  The  "times 
of  the  Gentiles"  will  not  expire  as  Mr.  Russell  claims, 
nor  will  Jerusalem  ever  become  the  capital  of  the 
world  during  the  supposed  millennium,  as  he  has 
prophesied. 

In  Rom.  11 :  25  the  apostle  states  that  "blindness 
in  part  is  happened  to  Israel,  until  the  fulness  of  the 
Gentiles  be  come  in."  Millennial  Dawnism  teaches 
that  this  "fulness  of  the  Gentiles"  signifies  that  a 
definite  number  were  to  be  saved  from  among  the 
Gentiles,  which,  as  we  have  noticed  elsewhere,  con- 
stitute the  "elect,"  the  "Bride  chiss,"  and  that  as 
soon  as  this  exact  number  ai-e  gathered  in  we  have 
the  "fulness  of  the  Gentiles."  This  "fulness"  was 
complete.  Elder  Russell  tells  us,  in  1881.  Upon  tliis 
calculation  he  bases  the  theory  that  the  partial 
"blindness"  which  "happened"  to  Israel  has  departed, 
and  they  now  can  see  the  spiritual  features  of  Christ's 
kingdom  and  become  a  part  of  it,  and  help  to  con- 
stitute what  he  terms  the  "earthl}'  phase"  of  the 
"millennial  kingdom."  That  this  "fulness"  was  com- 
plete in  1881  is  a  vain  speculation,  as  can  easily  be 
seen  from  the  foregoing  explanations. 


CHAPTER  XXIV 


SPIRIT  BEINGS 

God,  the  Holy  Spirit,  angels,  evil  spirits,  and  the 
disembodied  souls  in  Hades  are  all  spirit  beings.  As 
Ave  have  alreadv  treated  the  subject  of  man  between 
death  and  the  judgment,  elucidating  tlie  soul's  entity 
separate  from  the  body,  we  sliall  in  tliis  chapter  avoid 
any  lengthy  remarks  on  the  spirit  of  man.  Our 
object  is  to  make  plain  tl>e  fact  that  angelic  and 
other  spirit  beings  do  exist. 

In  early  times  there  was  a  sect  known  as  the  Sad- 
ducces,  who  said,  "There  is  no  resurrection,  neither 
angel,  nor  spirit"  (Acts  23:6-8);  and  we  have 
among  us  today  some  who,  so  far  as  the  identity  of 
their  belief  goes,  well  deserve  the  name  "Saddu- 
cees."  While  they  may  not  agree  with  the  ancient 
Sadducees  in  detail,  they  are,  nevertheless,  in  the 
same  common  error.  I  have  met  some  mIio  affirm 
that  there  is  to  be  no  future,  literal  resurrection; 
others  who  deny  that  there  exists  in  man  a  spirit  en- 
dued with  all  the  faculties  of  being,  and  capable  of 
maintaining  this  entity  separate  from  the  body : 
these  are  certainly  not  a  long  way  from  Sadducec- 
ism,  for  this  was  the  doctrine  of  the  Sadducees. 

As  evidence  that  s])irit  beings  do  exist,  though 
not  compassed  about  with  earthly,  physical  bodies, 
we  cite  the  following  scriptures.  First,  God  himself, 
the  heavenly  Father,  is  a  spirit  (John  4:21-24<). 
That  the  Hebrew  and  Greek  words  which  stand  for 
"spirit"  may  be,  and  sometimes  are  applied  to  im- 
personal influences,  we  admit;  but  while  this  is  true 
181 


182 


Errors  of  Russellism 


in  some  instances,  we  shall  have  no  trouble  in  show- 
ing that  there  are  spirit  beings  with  intelligences — 
genuinely  personal — that  exist  independent  of,  and 
are  therefore  not  confined  to,  the  narrow  limits  of 
these  houses  of  clay. 

Holy  Angels 

"And  of  the  angels  he  sai-th,  Who  maketh  his 
angels  spirits,  and  his  ministers  a  flame  of  fire" 
(Heb.  1:7).  Some  translations  read  "winds,"  but 
this  is  a  matter  of  opinion  as  to  what  is  meant — 
wlicther  the  apostle  referred  to  their  nature,  or  con- 
stitution, or  whether  he  had  in  mind  their  swiftness, 
or  flight  through  space.  We  do  know  that  angels 
arc  spirits;  and  they  doubtless  fly  as  swiftly  as  the 
wind.  Wind  is  an  emblem  of  the  Holy  Spirit, 
hence  the  translation  may  assume  an  aptness  of  ap- 
plication figuratively ;  as,  "the  wind  bloweth  where 
it  listeth  and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh,  and  whither  it  goeth : 
so  is  every  one  that  is  bom  of  the  Spirit"  (John 
3:8).  The  word  here  translated  "wind"  is  the 
same  as  the  one  translated  "spirit,"  and  so  the 
translators  differ  again  in  their  judgment,  some 
rendering  it,  the  "wind  bloweth" ;  others,  the  "spirit 
breatheth."  It  does  not  matter  which  one  we  follow, 
for  the  idea  is  the  same.  Christ  is  teaching  the 
power,  independent  action,  and  effect  of  the  opera- 
tions of  the  Spirit  in  the  new  birth.  In  Ezekiel  37 
we  have  a  strong  analogy  of  the  lesson  figuratively 
applied.  Observe  especially  verses  9  and  10. 
"Prophesy  unto  the  wind,  prophesy,  son  of  man,  and 
say  to  the  wind,  Thus  saith  the  Lord  God;  Come 


Spirit  Beings 


183 


from  the  four  winds,  O  breath,  and  breathe  upon 
tliese  slain,  that  tlicy  may  live.  So  I  prophesied  as 
he  commanded  me,  and  the  breath  came  into  them, 
and  they  lived." 

"In  tlie  other  references  where  "wind"  or  "breath" 
is  used  for  tlie  Hebrew  ruach,  and  the  Greek  'pneuma, 
which  are  also  translated  "spirit,"  tlie  same  general 
law  of  consistency  is  observed:  our  translators  have 
not  blundered  like  some  of  their  modern  critics  have. 
To  illustrate:  If  we  take  the  position  that  there  is  no 
such  thing  as  personal  spirit  beings,  and  undertake 
to  read  "wind"  or  "breath"  into  every  text  where  the 
Hebrew  ruach  and  tlie  Greek  pneuma  occur,  we  shall 
soon  find  ourselves  hopelessh'  plunged  into  an  abyss 
of  endless  confusion  and  senselessness.  To  impress 
tliis  fact,  let  us  read  a  few  texts,  substituting  "wind" 
or  "breath"  for  "spirit."  "But  there  is  a  wind  in 
man:  and  the  inspiration  of  the  Almighty  giveth 
them  understanding"  (Job  32:  8).  "He  had  another 
wind  with  him"  (Num.  14:2-i).  "Tlicn  there  came 
out  a  wind  and  stood  before  the  Lord,  and  said,  I 
will  entice  him"  (2  Chron.  18:  20).  "In  whose  wind 
there  is  no  guile"  (Psa.  32 :  2).  "I  have  put  my  wind 
upon  him"  (Isa.  42:1).  "The  wind  indeed  is  will- 
ing, but  the  flesh  is  weak"  (Matt.  26:41).  "Who 
walk  not  after  the  flesh,  but  after  the  wind"  (Rom. 
8:1).  Dozens  of  texts  like  these  could  be  cited  to 
show  the  fallacy  of  detaching  the  idea  of  personality' 
from  the  Greek  pneuma  in  every  instance.  Angels 
are  spirit  beings ;  that  is,  they  are  personal  beings, 
but  they  "do  not  have  flesh  and  bones."  "A  spirit 
hath  not  flesh  and  bones,  as  ye  see  me  have,"  said 
Jesus  to  his  disciples  after  liis  resurrection. 


184 


Errors  of  Russellism 


Evil  Spirits  or  Demons 

"And  as  ye  go,  preach,  saying.  The  kingdom  of 
heaven  is  at  hand.  Heal  the  sick,  cleanse  the  lepers, 
raise  the  dead,  cast  out  devils"  (Matt.  10:7,  8). 
"When  the  even  was  come,  they  brought  unto  him 
many  that  were  possessed  with  devils:  and  he  cast 
out  the  spirits  with  his  word,  and  healed  all  that 
were  sick"  (Matt.  8:  16).  These  spirits  are  personal 
and  individual,  and  one  or  more  of  them  may  enter 
into  and  dwell  in  a  single  human  being.  In  Matt. 
12:43-45  Jesus  speaks  of  an  unclean  spirit  going 
out  of  a  man,  then  returning  with  seven  others  more 
wicked  than  himself.  Thus  many  devils  can  enter 
into  and  possess  a  man.  Mark  states  (chap.  16:9) 
that  Jesus,  when  he  was  risen  from  the  dead,  "ap- 
peared first  to  Mai-y  IVIagdalene,  out  of  whom  he 
had  cast  seven  devils."  In  one  instance,  at  least  a 
"legion"  of  devils  were  cast  out  of  one  man  (Mark 
5: 1-20. 

I  have  witnessed  a  number  of  instances  where  devils 
were  cast  out  in  the  name  of  Jesus  Christ.  A  few 
years  ago  three  of  us  visited  a  man  near  Oklahoma 
City,  who  was  possessed.  When  we  told  him  plainly 
of  his  condition,  he  committed  himself  to  our  judg- 
ment; when  we  laid  our  hands  upon  him  and  com- 
manded the  spirits  to  come  out,  tlicy  manifested 
themselves  plainly  in  certain  physical  exertions,  and 
three  devils  came  out.  This  number  was  recog- 
nized, not  because  the  spirits  themselves  were  per- 
ceptible to  the  human  sight,  but  because  of  certain 
distinct  manifestations  as  they  came  out  one  by  one. 
Imnicdi.itely  after  the  man  was  delivered,  he  said 


Spirit  Beings 


185 


in  an  audible  tone,  "Praise  the  Lord,  they  are  gone." 
Several  years  ago,  while  some  ministers  were  casting 
the  devils  out  of  a  Avoman,  it  looked  as  though  she 
would  choke  to  death — which  indeed  caused  no  little 
alarm  in  the  public  audience — but  the  spirits  went 
out  of  her  without  doing  her  any  harm.  These  evil 
spirits  are  always  personal,  and  possess  conscious 
entity.  A  few  years  ago,  in  the  State  of  Missouri,  a 
child,  evidcntl}'^  below  the  "teens"  in  age,  was  found 
to  be  possessed  with  an  evil  spirit.  When  the  spirit 
had  been  exposed,  it  spoke  through  the  child's  vocal 
organs,  and  said,  "I  crucified  Christ  when  he  was  on 
earth,  and  would  do  it  again."  The  spirit  was  re- 
buked and  cast  out. 

This  personality  and  consciousness  of  evil  spirits 
was  recognized  by  Christ  and  the  apostles  as  they 
dealt  with  those  possessed.  "And  when  they  were 
come  to  the  mutitude,  there  came  to  him  a  certain 
man,  kneeling  down  to  him,  and  saying.  Lord,  have 
mercy  on  my  son:  for  he  is  lunatic,  and  sore  vexed: 
for  ofttimes  he  falleth  into  the  fire,  and  oft  into  the 
water.  And  Jesus  rebuked  the  devil  ;  and  he  de- 
parted out  of  him:  and  the  child  was  cured  from  that 
very  hour"  (Matt.  17:14,  15,  18).  "And  when  he 
was  come  out  of  the  ship,  immediately  there  met  him 
out  of  the  tombs  a  man  with  an  unclean  s])irit,  who 
had  his  dwelling  among  the  tombs ;  and  no  man  could 
bind  him,  no,  not  with  chains.  But  when  he  saw 
Jesus  afar  off,  he  ran  and  worshiped  him,  and  cried 
with  a  loud  vince,  and  said.  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most  high  God?  I 
adjure  thee  by  God,  that  thou  torment  me  not.  (For 
he  said  unto  him,  Come  out  of  the  man,  thou  unclean 


186 


Errors  of  liussellism 


spirit.)  And  he  asked  him,  What  is  thy  name?  And 
he  answered,  saying,  My  name  is  Legion:  for  we  are 

many  And  all  the  devils  besought  him,  saying, 

Send  us  into  the  swine,  that  we  may  enter  into  them. 
AYid  forthwith  Jesus  gave  them  leave.  And  the  un- 
clean spirits  went  out,  and  entered  into  the  swine: 
and  the  herd  ran  violently  down  a  steep  place  into 
the  sea,  (they  were  about  two  thousand,)  and  were 
choked  in  the  sea"  (Mark  5:  2,  3,  6-13).  Hei-e  is  an 
instance  where  Jesus  directly  addressed  the  devils, 
and  where  they  talked  to  Jesus  through  the  man 
in  whom  thej'  dwelt.  "And  there  was  in  their  syna- 
gogue a  man  with  an  unclean  spirit;  and  he  cried  out, 
saying.  Let  us  alone;  what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth.''  art  thou  come  to  destroy 
us?  I  know  thee  who  thou  art,  the  Holy  One  of  God. 
And  Jesus  rebuked  him,  saying.  Hold  thy  peace, 
and  come  out  of  him.  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  a  loud  vince,  he  came 
out  of  him"'  (Mark  1:23-26).  "And  it  came  to 
pass,  as  we  went  to  prayer,  a  certain  damsel  pos- 
sessed with  a  spirit  of  divination  met  us,  which 
brought  her  master  much  gain  by  soothsaying:  the 
same  followed  Paul  and  us,  and  cried,  saying,  These 
men  are  the  servants  of  the  most  high  God,  which 
show  unto  us  the  way  of  salvation.  And  this  did  she 
many  days.  But  Paul,  being  grieved,  turned  and 
said  to  the  spirit,  I  command  tliee  in  the  name  of 
Jesus  Christ  to  come  out  of  her.  And  he  came  out 
the  same  hour"  (Acts  16:16-18). 

The  foregonig  quotations  are  enough.  The  par- 
ticulars of  casting  out  devils  are  not  given  in  every 
case,  but  those  cases  to  which  we  have  referred  teach 


Spirit  Beings 


187 


us  plainly  of  the  person/ '  *.ty  ai:  :l  consciousness  of 
evil  spirits.  They  dwell  in  some  people,  but  are 
separate  and  distinct  from  the  persons  they  possess. 
They  recognized  and  confessed  Jesus  Christ  as  the 
Son  of  God,  and  the  apostles  as  the  servants  of 
God.  Christ  and  the  apostles  had  authority  over 
them,  and  they  obe3'ed.  They  are  "unclean."  Some 
are  religious  and  hypocritical.  Recently,  as  some 
brethren  were  casting  the  devil  out  of  a  certain 
woman,  the  spirit  said,  "I  am  religious ;  I  am  not  a 
bad  devil;  and  I  am  not  coming  out."  (But  the  devil 
did  come  out  of  her.)  Thousands  all  over  the  land 
today  are  possessed  M'ith  evil  spirits.  Many  of  those 
in  the  insane  asylums,  many,  if  not  all,  spiritualistic 
mediums,  hypnotists,  soothsayers,  fortune-tellers, 
witches,  and  others,  are  possessed. 

Personal  devils  enter  into  many  religious  fanatics 
who  wilfully  reject  light  and  throw  tliemselves  open 
to  the  unseemly  manifestations  carried  on  in  some 
quarters.  Wild  leaping,  wallowing,  jerking,  etc., 
often  results  from  the  action  of  evil  sjjirits  within. 
Our  personal  experience  with  such  fanatics,  as  well 
as  their  general  history,  assures  us  that  wo  are  not 
mistaken,  and  that  these  charges  are  based  upon 
veritable  facts. 

Spirit  Beings  Invisible 

Spirits  may  assume  human  flesh,  as  when  they  ap- 
peared to  Abraham  and  to  Lot;  but  ordinarily  they 
are  invisible  to  the  physical  eye.  "A  spirit  hath  not 
flesh  and  bones,"  said  Jesus ;  hence  can  not  be  seen. 
God  himself  is  invisible  (John  1:18;  1  Tim.  1:17; 
Col.   1:15;  Heb.   11:27).     There  are  "invisible 


188 


Errors  of  Russellism 


things"  in  the  creation  of  God  (Rom.  1:20;  Col. 
1:  16). 

If  God,  the  angels,  and  evil  spirits  are  invisible, 
yet  exist,  actual,  personal,  conscious  entities,  distinct 
from  and  independent  of  bodies  of  human  flesh,  then 
is  it  hard  to  believe,  when  God  speaks  of  the  spirit 
in  us,  that  this  spirit  is  a  distinct  conscious  being, 
invisible  yet  possessing  and  actuating  the  body?  No; 
it  is  not  difficult  to  believe  this.  Facts  sustain  us 
in  this  conclusion,  for  all  classes  of  minds  do  believe 
>  it  and  always  have  believed  it.  It  is  universal,  only 
an  insignificant  minority  dissenting.  Man  is  not 
wholly  a  spirit  being,  but  "there  is  a  spirit  in  man" 
as  truly  as  "God  is  a  spirit." 


r 


CHAPTER,  XXV 


PERSONALITY  AND  DEITY  OF  THE  HOLY  SPIRIT 

Thei'e  seem  to  be  among  many  professing  Chris- 
tians— some  of  them  leaders  and  teachers — those  who 
fail  to  recognize  and  acknowledge  the  personal- 
ity and  deity  of  the  Holy  Spirit.  Among  these  is 
Pastor  Russell.  Now  we  do  not  consider  this  an 
unimportant  subject.  The  Holy  Spirit  is  either  a 
person  and  one  of  the  "Godhead,"  or  he  is  not.  "The 
doctrine  of  the  personality  of  the  Holy  Spirit  is  of 
the  highest  importance  from  the  practical  stand- 
point. If  we  think  of  the  Holy  Spirit  onl}'  as  an 
impersonal  power  or  influence,  then  our  thouglit  will 
constantly  be,  'How  can  I  get  hold  of  and  use  the 
Holy  Spirit';  but  if  we  think  of  him  in  the  Biblical 
way,  '  as  a  divine  Person,  infinitely  wise,  infinitely 
holy,  infinitely  tender,  then  our  thought  will  con- 
stantly be,  'How  can  the  Holy  Spirit  get  hold  of  and 
use  me?'  " 

Before  taking  up  the  various  lines  of  truth  in 
proof  of  the  personality  and  deity  of  the  Holy 
Spirit,  we  shall  cite  a  few  clear  quotations  from 
Millennial  Dawnism  showing  its  denial  of  this  funda- 
mental Bible  truth. 

After  quoting  some  scripture  texts  containing  the 
words  "Holy  Spirit"  or  "Spirit,"  Mr.  Ilussell  says: 

It  is  impossible  to  harmoTiize  these  various  statements  with 
the  ordinary  idea  of  a  third  God;  but  it  is  entirely  consistent 
with  every  one  of  them  to  understand  these  various  expres- 
sions as  descriptive  of  the  spirit,  disposition  and  power  of 
one  God,  our  i'ather. — Studies  in  the  Scriptures,  Series  V, 
p.  168. 

189 


190 


Errors  of  RusseUisvi 


Commenting  upon  Jesus'  promise  of  the  "com- 
forter," the  "Spirit  of  truth,"  the  "Holy  Ghost," 
as  recorded  in  John  14:16,  17,  26,  Elder  Russell 
says  : 

The  passage  has  no  reference  whatever  to  a  person,  but 
to  the  influence  of  the  truth,  and  the  effect  of  the  same  upou 
the  Lord 's  people. — p.  170. 

There  is  absolutely  no  ground  whatever  for  thinking  of  or 
speaking  of  the  Holy  S|)irit  as  another  God,  distinct  in 
personality  from  the  Father  and  the  Son. — p.  169. 

So,  then,  let  us  not  overlook  the  fact  that  the  use  of  the 
personal  pronouns  does  not  prove  the  holy  Spirit  of  God  to 
be  another  jioison  from  the  Fatlicr  and  the  Son — nnnther 
God.  The  holy  Spirit  or  iMflueneo  is  the  Father's  spirit  or 
influence,  and  tlie  Son's  also. — p.  172.  The  promise  of  being 
"filled  with  the  Spirit"  or  mind  of  God.— p.  205. 

He  also  speaks  of  acquiring  "more  and  more  of  the 
holy  Spirit"  (page  185),  and  says  that  "we  must  eat 
the  Word  of  God,  if  we  would  derive  his  Spirit  from 
it." — p.  225.  "  'Now  we  have  received  the  Spirit 
[mind,  disposition  or  will]  of  God.'  " — p.  202. 

This  is  sufficient.  We  see  the  Pastor's  position 
clearly.  To  him  there  is  no  personal  Holy  Spirit. 
It  is  only  "mind,"  "will,"  "disposition,"  "influence." 
The  disciples  had  received  and  eaten  the  word  of 
God,  had  followed  right  along  with  Christ  during  his 
ministry  on  earth,  and  yet  he  must  "go  away"  before 
this  "hoi}'  mind"  or  "influence"  could  affect  them. 
Imagine  God  curbing  or  "cornering"  this  "mind,"  or 
"influence,"  some  place,  and  preventing  it  from 
emanating  as  a  natural  consequence  of  Christ's  pres- 
ence and  of  his  mighty  works !  The  idea  of  a  mere 
blind,  impersonal  influence's  being  "sent  forth"  at 
a  definite  time,  under  specific  conditions,  and  into 
particvlar  lyersons,  instantaneously,  is  ridiculous. 


Personality  and  Deity  of  the  Holy  Spirit 


191 


There  are  four  lines  of  proof  in  the  Bible  that 
the  Holy  Spirit  is  a  person. 

The  Characteristics  of  the  Hcly  Spirit 

I.  All  the  distinctive  characteristics  of  personality 
are  ascribed  to  the  Holy  Spirit  in  the  Bible. 

These  are  knowledge,  feeling,  will,  mind,  love, 
intelligence,  goodness,  grief.  Any  being  who  knows 
and  feels  and  wills  is  a  person.  When  we  speak  of 
tlic  personality  of  the  Holy  Spirit  some  people  think 
we  mean  that  the  Spirit  has  hands,  feet,  eyes,  nose, 
and  so  on ;  "but  these  are  the  marks,  not  of  person- 
ality, but  of  corporeity."  When  we  speak  of  the 
Holy  Spirit  as  a  person,  we  mean  that  he  is  not  a 
mere  influence  or  power  tliat  God  sends  into  our 
lives,  but  that  he  is  a  Being  who  knows  and  feels  and 
wills.  These  characteristics  are  ascribed  to  the  Holy 
Spirit  over  and  over  again  in  the  Bible. 

Knoxoledgc. — Does  the  Holy  Spirit  have  knowl- 
edge? Yes.  In  1  Cor.  2:10,  11,  we  read,  "But 
God  liath  revealed  them  unto  us  by  his  Spirit :  for  the 
Spirit  searcheth  all  things,  yea  the  deep  things  of 
God.  For  what  man  knoweth  the  things  of  a  man, 
save  the  spirit  of  man  which  is  in  him?  even  so  the 
things  of  God  knoweth  no  man,  but  the  Spirit  of 
God."  "The  Holy  Spirit  is  not  merely  an  illu- 
minatioh  that  coines  into  our  minds,  but  he  is  a 
Being  who  comes  into  our  hearts,  and  reveals  to  us 
the  deep  things  of  God."  "But  the  Comforter,  which 
is  the  Holy  Ghost,  whom  the  Father  will  send  in  my 
name,  he  shall  teach  you  all  things,  and  bring 

ALL  things  to  YOUR  REMEMBRANCE,  WHATSOEVER  I 

have  said  unto  you"  (John  14!:  26). 


192 


Errors  of  RusseUii>::i 


Will. — "But  all  these  worketh  the  one  and  the 
same  Spirit,  dividing  to  each  one  severally  even  as 
he  will"  (1  Cor.  12:  11).  "Here  'will'  is  ascribed  to 
the  Holy  Spirit."  We  receive  gifts  according  to  tlie 
will  of  the  Spirit;  that  is,  as  M'e  consecrate  ourselves 
to  work  for  God  the  Holy  Spirit  imparts  to  us  gifts 
according  to  his  will.  No,  Ave  can  never  get  and  use 
the  Holy  S])irit,  accfirding  to  our  own  foolish  wills; 
we  must  make  a  coni]>lcte  surrender  of  ourselves  to 
the  Father,  and  let  him  send  the  Comforter  into  our 
hearts,  wlio  will  work  in  and  through  us  according 
to  his  good  pleasure. 

Mind. — The  Holy  Spirit  has  a  mind — "And  he 
that  searchetli  the  hearts  knowcth  what  is  the 
mind  of  the  Siiirit,  because  he  uiakcth  intercession 
for  the  saints  according  to  the  will  of  God"  (Rom. 
8:27).  Mr.  Russell  applies  the  word  "mind"  here 
to  the  man — the  spirit  of  the  man.  Well,  if  the 
spirit  of  man  has  a  mind,  then  it  is  certain  that  the 
SpiiMt  of  God  also  has  a  mind.  But  we  beg  to 
differ  from  the  Pastor's  interpretation.  It  is  God 
who  "searcheth  the  hearts";  hence  he  knows  what  is 
the  mind  of  the  Spirit,  because  he  {i.  e.,  the  Spirit) 
"makcth  intercession  for  the  saints."  This  can  not 
be  said  of  the  spirit  of  man.  The  sj)ij-it  of  man  can 
not  "make  intercession  for  the  saints  according  to 
the  will  of  God,"  for  m.\n  does  not  know  the  will  of 
God  concerning  the  saints,  but  the  Holy  Spirit  does 
know,  and  he  knows  God's  will  in  a  universal  sense. 
An  impersonal  influence  has  no  intelligence,  and 
hence  can  have  no  "mind." 

Intelligence  and  Goodness.— '^'Vhou  gavest  also 
thy  good  Spirit  to  instruct  them,  and  witlilieldest  not 


Personality  ami  Deity  of  the  Holy  Spirit  193 


thy  manna  from  their  mouth,  and  gavest  them  water 
for  their  thirst"  (Xch.  9:20).  Here  intelligence 
and  goodness  are  ascribed  to  the  Holy  Spirit.  This 
does  not  add  any  new  thought  to  what  has  been  said, 
but  we  bring  it  forth  as  additional  testimony,  and 
to  show  that  the  idea  of  this  personality  was  estab- 
lished in  the  minds  of  the  Old  Testament  writers. 
True,  it  was  not  so  fully  developed  then  as  in  Now 
Testament  times ;  but  this  weighs  nothing  on  the 
negative  side,  for  there  are  man}"^  revealed  New 
Testament  truths  which  were  more  or  less  obscure 
in  Old  Testament  times. 

Gri^f. — "And  grieve  not  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption"' 
(Eph. '4:30).  The  Holy  Spirit  "is  a  person  who 
comes  to  dwell  in  our  hearts ;  he  knows  every  thought, 
word,  and  action,  and  can  be  grieved  at  any  unholy 
conduct.  A  blind  influence  has  no  knoxdedge,  and 
therefore  can  feel  no  sense  of  grief.  We  have  seen 
in  a  previous  chnptcr  that  the  Holy  Ghost  is  a 
distinct  personality;  for  this  reason  he  is  frequently 
referred  to  in  the  Bible.  "What  know  ye  not  that 
your  bod}'  is  the  temple  of  the  Holy  Ghost  which 
is  in  you?"  (1  Cor.  6:19).  These  words  strongly 
imply  personality.  It  is  not  the  personal  Father, 
nor  the  personal  Christ,  who  is  in  us ;  these  are  in 
heaven.  Stephen,  as  he  was  being  stoned,  looked  into 
heaven  and  saw  Jesus  standing  on  the  right  hand  of 
God.  But  it  is  said  of  Stephen  that  he  was  full  of 
the  Holy  Ghost  (Acts  6:5).  The  Father  and  Son 
dwell  in  us,  then,  only  in  the  personality  of  the 
Holy  Ghost.  "In  whom  ye  also  are  builded  together 
for  a  habitation  of  God  in  the  Spirit"  (Eph.  2:  22). 


194s 


Errors  of  Russellism 


This  is  plain.  So  we  should  be  careful  how  we  live 
before  God,  for  his  Spirit  dwells  in  us  and  we  are 
commanded  to  "grieve"  him  not. 

The  Acte  of  the  Spirit 

II.  Many  acts  that  cfnly  a  person  can  perform  ore 
ascribed  to  the  Holy  Spirit. 

Speaking  and  Praying. — "For  it  is  not  ye  that 
speak,  but  the  Spirit  of  your  Father  which  speaketh 
in  you"  (Matt.  10:20).  Here  speech  is  ascribed 
to  the  Holy  Spirit.  The  disciples  were  told  that 
when  they  should  be  brought  before  magistrates, 
they  shouM  not  premeditate  what  they  should  an- 
swer; for,  said  Jesus,  the  Spirit  will  speak  through 
you.  Again,  "The  Spirit  himself  maketh  intercession 
for  us"  (Rom.  8:  26).  "Praying  in  the  Holy  Ghost" 
(Jude  20). 

Teaching  and  Guiding. — The  Holy  Spirit  teaches 
(John  14:26);  guides  "into  all  truth"  (16:13); 
testifies  of  Christ  (15:26);  reminds  of  the  past 
(14  :  26)  ;  hears  the  things  God  would  have  said  and 
done,  and  shows  them  unto  us  (16:  12-14). 

The  Ofice  of  the  S|nrit 

III.  An  office  is  predicated  of  the  Holy  Spirit  that 
could  he  predicated  only  of  a  person. 

Another  Comforter. — "We  read  in  John  14:16, 
IT,  'and  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter,  that  he  may  abide  with  you 
forever;  even  the  Spirit  of  truth;  whom  the  world 
can  not  receive,  because  it  seeth  him  not,  neither 
knoweth  him:  but  ye  know  him;  for  he  dwelleth  with 
you,  and  shall  be  in  you.'    Here  we  are  told  it  is 


Personality  and  Deity  of  the  Holy  Spirit 


195 


the  office  of  the  Holy  Spirit  to  be  'anotlier  Com- 
forter' to  take  the  place  of  our  absent  Savior  

He  told  them  that  he  was  going  to  prepare  a  heavenly 
mansion  for  them  (John  14:3),  and  that  when  he 
had  thus  prepared  it,  he  was  coming  back  for  them  ; 
but  he  told  them  further  that  even  during  his  absence, 
while  lie  was  preparing  l>eaven  for  them,  he  would  not 
leave  tiK^m  orplianed  (14:18),  but  that  he  would 
l)ray  the  Father  and  the  Father  would  send  to  them 
'another  Comforter'  to  take  his  pkce."  Was  this  to 
be  a  mere  impersonal  influence?  If  so,  why  could  it 
not  be  felt  while  Jesus  was  yet  ^vith  them?  If  this 
"Comforter"  were  only  an  "influence,"  how  did  it 
happen  that  when  Jesus  "went  away*'  he  did  not 
simply  leaz'e  this  infiuence  with  them,  rather  than 
carry  it  all  to  heaven,  and  then  send  it  back  suddenly 
at  Pentecost?  Can  Elder  Russell  explain  these 
things?  Could  influence  thus  be  carried  to  heaven 
or  sent  back? 

One  at  Our  Side. — "This  becames  clearer  still 
when  we  bear  in  mind  that  the  M  ord  translated  'Com- 
forter' means  comforter  plus  a  great  deal  more  be- 
side. The  revisers  found  a  great  deal  of  difficulty 
in  translating  tlie  Greek  word.  Thoy  have  suggested 
'advocate,'  'helper,'  and  a  mere  transference  of  the 
Greek  word  'paraclete'  into  the  English.  The  word 
so  translated  is  Pcrakhetos,  the  same  word  that  is 
translated  'advocate'  in  1  John  2:1;  but  'advocate' 
docs  not  give  tl>e  full  force  and  significance  of  tlie 

word  etymologically  Paraklectos  means  one 

called  along  side;  that  is,  one  who  constantly  stands 
by  your  side  as  your  helper,  counselor,  comforter, 
friend."  While  Jesus  was  on  earth  he  was  the  helper, 


196 


Errors  of  RusselUsm 


comforter,  and  friend  of  his  disciples.  They  looked 
to  him  in  every  time  of  trouble.  He  taught  them  how 
to  pray ;  he  stilled  the  tempest's  wild  commotion ;  he 
caught  Peter  as  he  was  sinking  in  the  boisterous  sea. 
As  he  was  about  to  go  aAvay  he  told  them  that  he  had 
many  things  yet  to  say  unto  them,  but  that  they 
could  not  bear  them  now.  "Howbcit,"  he  said, 
"when  he,  the  Spirit  of  truth,  is  come,  he  will  guide 
you  into  all  truth";  as  much  as  to  say,  "the  things 
that  I  forbear  teaching  you  now,  because  of  your 
inability  to  bear  them,  the  Spirit  of  truth,  [the 
Comforter,  the  Holy  Ghost]  will  teach  you;  he  will 
reveal  all  these  things  to  you,  as  you  are  able  to  re- 
ceive them." 

This  work  only  a  person  can  do. 

The  Treatment  of  the  Holy  Spirit 

IV.  A  treatment  is  predicated  of  the  Holy  Spirit 
that  cotdd  be  predicated  only  of  a  person. 

"But  they  rebelled,  and  grieved  his  Holy  Spirit: 
therefore  he  was  turned  to  be  their  enemy,  and  him- 
self fought  against  them"  (Isa.  63:10).  It  is  im- 
possible to  rebel  against  and  grieve  a  mere  influence. 
In  Heb.  10 :  29  we  read  of  the  possibility  of  doing 
"despite  unto  the  Spirit  of  grace."  Yes,  my  friend, 
you  may  resist  him  and  treat  him  with  such  contempt 
and  despite  as  to  cause  him  to  leave  off  striving  with 
you.  "My  Spirit  sliall  not  always  strive  with  man" 
(Gen.  6:3).  The  Spirit  of  God  has  been  known  to 
leave  a  person  forever.  The  Spirit  of  God  himself 
takes  direct  action  either  for  or  against  us,  accord- 
ing to  our  treatment  of  him.    "And  when  he  is  come, 


Personality  and  Deity  of  the  Holy  Spirit 


197 


he  will  reprove  the  world  of  sin,  and  of  righteous- 
ness, and  of  judgment."  This  is  the  work  of  the 
abiding  Spirit  of  God  in  our  hearts  and  in  his  direct 
appeal  to  sinners.  Ananias  and  Sapphira  lied  to  the 
Holy  Ghost  (Acts  5:1-5).  Peter  told  them  they 
had  hed  unto  God.  That  is  clear  proof  that  the 
Holy  Ghost  is  God — one  of  the  Holy  Trinity.  Men 
may  blaspheme  against  Christ,  and  speak  evil  of 
dignities  and  yet  be  forgiven;  but  he  that  shall 
blaspheme  against  the  Holy  Ghost  hath  never  for- 
giveness (Matt.  12:31,  32).  If  the  Holy  Spirit 
were  no  more  than  an  unintelligible  "influence,"  or 
"power,"  emanating  from  Christ  and  from  God,  how 
could  blasphemy  against  this  "power,"  or  "mind,"  or 
"disposition"  be  more  wicked  than  blasphemy  against 
Christ?  Let  us  not  be  deceived  into  believing  that 
the  Holy  Spirit  is  not  a  pei-sonality. 

Mr.  Russell  said  something  about  acquiring  "more 
and  more  of  the  Holy  Spirit."  Whence  did  he  get 
this  idea.''  Where  in  the  Bible  is  there  such  an  ex- 
pression.'' To  receive  the  Holy  Spirit  in  the  Bible 
sense,  is  to  be  "filled"  with  him.  There  is  no  intima- 
tion that  he  only  partially  fills  or  that  he  does  not 
wholly  occupy  a  man,  if  he  comes  in  at  all.  Elder 
Russell,  in  order  to  carry  his  argument  upon  this 
point,  adduces  John  3:  34:  "For  he  whom  God  hath 
sent  speaketh  the  words  of  God:  for  God  giveth  not 
the  sj^irit  by  measure  unto  him."  I  call  your  at- 
tention to  this  for  the  reason  that  Mr.  Russell  argues 
in  this  way:  Christ  received  the  Spirit  in  a  sort  of 
fulness ;  that  is,  "without  measure,"  but  we  get  only 
a  "measure  of  the  Spirit";  by  eating  the  Word  we 
"derive"  the  spirit  "more  and  more."    This  is  abso- 


198 


Errors  of  Russellism 


lufely  without  Scriptural  support.  The  last  two 
words  of  John  3:34 — "unto  him" — are  in  italics, 
and  are  not  found  in  the  Greek  text  at  all.  Follow- 
ing is  the  rendering  of  tliis  text  in  the  American 
Standard  Version:  "For  he  whom  God  hath  sent 
speaketh  the  words  of  God:  for,  he  give-th  not  the 
SPIRIT  BY  MEASURE."  This  ruiiis  Mr.  Russell's  theory 
of  "receiving  more  and  more  of  the  Spirit." 

References  to  the  "pouring  out"  of  the  Spirit 
are  just  as  destructive  to  the  idea  that  the  Spirit  is 
a  "mind,"  "will,"  "influence,"  or  "disposition"  as 
they  are  to  the  idea  that  the  Spirit  is  a  personality. 
How  could  God  "pour  out"  his  "will,"  or  his  "influ- 
ence," or  his  "holy  mind,"  suddenly  upon  and  fill  the 
individual  hearts  of  praying  and  waiting  believers, 
any  moi'e  than  he  could  thus  pour  out  a  personality.? 
But  the  language  is  accommodative.  We  do  not  sup- 
pose that  the  Spirit  of  God  is  kept  in  a  sealed  vessel 
up  in  heaven,  and  then  at  certain  intervals  this  vessel 
is  opened  and  the  Spirit  poured  out.  The  apostle 
Paul,  with  reference  to  his  own  death,  said,  (2  Tim. 
4:6),  "For  I  am  already  being  offered"  (Greek, 
poured  out  as  a  drink-offering. — Margin).  God  does 
not  give  the  Spirit  by  measure.  All  who  have  him  are 
filled  with  him  (see  Acts  2 :  1-4 ;  4 :  31 ;  9 :  17  ;  13 :  52 ; 
Eph.  5:18). 

If  personal  devils  can  enter  into  and  possess  a 
man,  speak  through  him,  etc.,  as  we  have  shown  in 
another  chapter,  so  can  the  Holy  Ghos4;.  He  is  dis- 
tinct from  every  other  spirit.  There  is  but  one  Holy 
Spirit.  Though  personal,  he  can  dwell  in  many 
hearts,  the  same  as  God  the  Father  is  a  personal  God, 
yet  is  omnipresent.    While  we  humbly  acknowledge 


Personality/  and  Deity  of  the  Holy  Spirit  199 


our  inability  to  comprehend  these  wonderful  truths, 
yet  we  believe  them.  There  are  many  things  not 
possible  for  us  to  understand  now,  but  we  can  be- 
lieve them,  nevertheless.  A  lack  of  understanding 
of  these  profound  truths  of  the  Bible  is  no  ground 
for  disbelieving  them.  The  word  "spirit"  may  some- 
times be  used  v>-ith  reference  to  influence,  and  doubt- 
less is ;  but  this  has  nothing  to  do  with  the  fact  that 
there  is  a  personal  Holy  Spirit  sent  forth  from  God 
into  men's  hearts,  teach.ing,  guiding,  blessing,  help- 
ing, and  comforting  them.  Nay,  the  fact  that  there 
is  such  an  influence  ]i roves  there  is  a  Spirit  himself, 
who  makes  his  power  felt  throughout  all  Christen- 
dom, and  no  doubt  in  all  the  world,  in  some  degree. 


CHAPTER  XXVI 


WHAT  ABOUT  THE  HEATHEN? 

Mr.  Russell's  reasoning  is  that  since  millions  of 
heathen  have  lived  and  died  without  Christ,  and  that 
since  even  now  more  than  one-half  of  the  world's 
population  is  in  total  ignorance  of  the  saving  knowl- 
edge of  the  gospel — to  say  nothing  of  the  vast  num- 
ber of  nominal  Christians  who  have  very  little  light — 
and  that  since  conditions  exist  that  render  it  very 
difficult  and  disadvantageous  for  men  to  get  saved 
and  obey  the  gospel,  God  would  be  an  unjust  God, 
and  his  great  plan  of  redemption  would  be  entirely 
defeated,  if  this  life  should  end  probation.  Accord- 
ing to  Millennial  Dawnism  all  men  must  and  will  have 
another  chance  after  the  resurrection.  Now  if  the 
Bible  taught  this,  and  if  it  held  out  to  man  any  hope 
of  a  future  probation,  we  could  certainly  take  no 
offense  at  the  doctrine.  Millennial  Dawnism  teaches 
that  the  conditions  for  falling  in  line  with  God  will 
be  far  more  favorable  in  the  miilcnnium  than  they  are 
now.  Of  course,  this  argument  must  be  advanced, 
for  there  could  be  no  good  reason  for  a  millennium 
and  a  personal  reign  of  Christ  on  earth,  and  a  second 
probation  for  man,  unless  the  conditions  would  be  so 
favorable  as  to  get  many  saved  who  otherwise  would 
not  get  saved.  Inasmuch  as  this  is  an  important 
matter  involving  the  destiny  of  human  souls,  we  wish 
to  look  into  the  subject  from  a  Bible  standpoint. 
But  let  us  answer  the  Pastor's  argument  out  of  his 
own  mouth. 

First,  he  tells  us  that  the  resurrection  only  brings 
200 


What  About  the  Heathen? 


201 


the  race  back  to  the  favorable  conditions  of  Father 
Adam  in  Eden,  thus  starting  man  out  on  a  new  pro- 
bation or  chance  to  obtain  everlasting  life, — Series 
y,  p.  469.    Again,  he  says, 

The  identity  of  the  individual  will  be  preserved,  by  reason 
of  his  being  awakened  [resurrected]  to  exactly  the  same 
condition  which  he  lost  in  death;  and  the  various  steps  of 
his  progression  out  of  sin  and  the  weaknesses  of  the  present 
time  wQl  be  most  profitable  lessons  to  him. — Series  V,  p.  478. 

But  in  another  place  he  contradicts  the  above 
thought.    On  page  171,  Series  I,  he  says, 

Not  uutn  the  Millennial  reign  shall  have  rewritten  the 
law  of  Ood  in  the  restored  human  heart  will  men  be  capable 
of  using  full  liberty  without  injury  or  danger. 

While  justification  is  a  blessed  thing,  it  does  not  chamge 
our  nature. — p.  232. 

In  Series  II,  p.  141,  Mr.  Russell  informs  us  that 
in  the  millennium  "the  masses  will  be  heedkss  of  wise 
counsel,  as  they  have  always  been,  until  completely 
humbled  under  the  iron  rule  of  the  new  kingdom."  A 
"peaceable  conversion  of  the  nations"  we  are  not  to 
expect  even  in  the  millennium. — Series  II,  p.  101. 

But  he  repeatedly  affirms  tliat  the  Holy  Spirit  is 
to  be  poured  out  upon  "all  flesh";  that  is,  "The 
world  of  mankind,"  in  tliis  golden  millennial  age. — r 
Vol.  V,  p.  164;  also  Vol.  I,  p.  86.  There  will  be  no 
persecution  then  (Series  V,  p.  220)  for  "the  whole 
world  will  be  under  the  influence  of  Christ  and  his 
righteous  government." 

Now  take  notice  to  the  never-ending  confusion  of 
the  above  illogical  reasoning.  If  Satan  is  to  be  bound, 
all  sin  (past)  blotted  out,  and  the  new  covenant 
written  in  men's  hearts,  how  could  the  "masses"  be 
averse  to  God's  law?    Why  could  we  not  expect  a 


202 


Errors  of  RusseUism 


"peaceable  conversion"  of  the  werld?  Why  would 
Christ  have  to  "force'"  obedience  by  the  "iron  rod"? 
If  Adam  and  Eve,  both  holy  in  creation,  fell  under 
trial  (and  we  take  tliem  as  a  criterion),  what  ad- 
vantage would  the  race  have  in  a  second  probation, 
especially  if  they  still  j>ossessed  a  fallen  nature? 
Then  ,  if  "justification  does  not  change  a  man's  na- 
ture," neither  docs  the  extinction  of  his  being  and  a 
resurrection,  or  "recreation,"  as  Russell  terms  it, 
how  is  l>e  to  get  rid  of  it  during  the  supposed  millen- 
nium? Will  the  "iron  rod"  beat  it  out  of  him? 
But  Mr.  Russell  admits  that  about  one-half  of  those 
born  alive  in  the  world  die  before  the  age  of  ten 
years  (Scries  V,  p.  406):  granting  this  estimate  to 
be  approximately  correct  (which  perhaps  it  is),  will 
these  billions  be  any  better  off  in  a  millennium,  if 
resurrected  to  the  same  conditions  and  environments 
in  wliich  they  died?  For  it  is  certain  that  the  greater 
majority  of  those  dying  vmder  ten  years  are  inno- 
cent, especially  where  there  is  little  liglit ;  hence,  they 
are  "of  the  kingdom  of  heaven" :  so  the  devil  is  not 
getting  the  entire  human  family  after  all. 

Then,  too,  if  all  people  are  to  have  another  proba- 
tion after  this  pi'esent  life,  why  the  urgent  and  uni- 
versal command  of  the  Lord  to  go  into  all  the  world 
and  preach  the  gospel  to  every  creature  now?  All 
men  are  now  commanded  to  repent.  Why?  because 
the  Lord  has  appointed  a  future  day  of  judgment 
(Acts  17:  30,  31).  Those  very  words  were  preached 
by  Paul  to  the  heathen  at  Athens.  Suppose  the  en- 
tire Christiiui  church  liad  followed  tlie  example  of  the 
first  apostles  and  their  contemporaries,  would  there 
be  hundreds  of  millions  of  heathen  today?    Let  Mil- 


What  About  the  Heathen? 


203 


lennial  Dawn  take  time  to  answer  this  question.  Who 
could  not  believe  the  world  would  have  been  thoroughly 
evangelized  centuries  ago  had  the  same  zeal,  sacrifice, 
Holy  Spirit  signs,  etc.,  continued  in  the  church  as  at 
the  fi-rst.  Then  who  is  responsible?  Will  God  change 
his  plan,  and  give  the  world  another  chance?  Ah! 
he  will  bring  the  world  to  judgment  and  hold  it  ac- 
countable for  its  stupendous  neglect.  Hear  the 
woi'd  of  the  Lord,  "But  if  the  watclunan  see  the 
sword  come,  and  blow  not  the  trumpet,  and  the 
people  be  not  waraed ;  if  the  sword  come,  and  take 
any  person  from  among  them,  he  is  taken  away  in 
his  iniquity ;  but  his  blood  will  I  require  at  the 
watchman's  hand"  (Ezek.  33:6).  Evasion  of  truth 
is  impossible.  The  wicked  man  who  dies  M-ithout 
warning  dies  in  his  iniquities,  and  the  man  who  knew 
the  truth,  and  the  dangers  of  future  retribution  and 
failed  to  give  him  warning  will  be  called  to  answer  for 
that  man's  blood  (Ezek.  33:  8). 

What  is  the  condition  of  the  heathen.''  Ansv/er: 
"That  at  that  time  ye  were  without  Christ,  being 
aliens  from  the  commonwealth  of  Israel,  and  stran- 
gers from  the  covenants  of  promise,  having  no  hope, 
and  without  God  in  the  world"  (Eph.  2:  12).  Why 
were  they  without  hope?  For  as  many  as  have  sinned 
without  law  [written,  revealed  law]  shall  also  perish 
without  law;  and  as  many  as  have  sinned  in  the  law 
shall  be  judged  by  the 'law"  (Rom.  2:12).  The 
Gentiles,  though  they  have  not  the  law  of  Moses,  nor 
the  gospel,  "are  a  law  unto  themselves"  (v,  14),  and 
according  to  this  light,  or  knowledge  of  good  and 
evil,  they  \s»ill  be  judged.    Christian  nations  have  re- 


204 


Errors  o/  Russellism 


ceived  much  light  and  have  rejected  it;  the  heathen 
have  the  dim  light  of  conscience,  the  works  of  God  in 
creation,  etc.,  and  have  rejected  it;  hence  now  all  are 
on  their  last  and  only  probation.  "For  the  wrath  of 
God  is  revealed  from  heaven  against  aU  ungodliness 
and  unrighteousness  of  men,  who  hold  the  trvith  in 
unrigliteousness"  [or,  "hinder  the  truth,"  American 
Standard  Version].  Because  that  which  may  be 
known  of  God  [or  about  God]  is  manifest  in  [to, 
margin]  them;  for  God  hath  showed  it  unto  them. 
For  the  invisible  things  of  him  from  the  creation  of 
the  world  are  clearly  seen,  being  understood  by  the 
things  that  are  made,  even  his  eternal  power  and 
Godhcnd;  so  that  they  are  without  excuse"  (Rom. 
1 :  18 :  20).  There  is  no  mistaking  the  application  of 
this  language:  the  heathen  are  meant.  "Sin  is  the 
transgression  of  the  law"  (1  John  3:4),  whether  this 
law  be  written  law,  oral  law,  or  the  law  of  conscience. 
From  Adam  to  Moses  there  was  no  written  law.  The 
heathen  who  wandered  away  from  God  had  as  good 
chance  to  stay  in  the  light  of  the  Lord  as  those  patri- 
archs -^vho  did  stay.  Wicked  Cain  had  the  same 
opportunity  to  be  faithful  as  had  righteous  Abel, 
his  own  brother.  In  the  days  of  Seth,  a  younger 
son  of  Adam,  men  began  to  call  upon  the  name  of  the 
Lord  (Gen.  4:  26).  Men  lived  to  be  many  hundreds 
of  yeJirs  old  in  those  days.  According  to  the  com- 
mon account,  Adam  had  been  dead  only  126  years 
when  Noah  was  born.  The  flood  came  when  Noah 
was  six  hundred  years  old  (Gen.  7:6).  Adam  lived 
fifty-six-  years — the  life  of  a  man  these  days — after 
Noah's  father,  Lamech,  was  born.  How  easy  it 
could  have  been  therefore,  to  preserve  the  oral  law  of 


What  About  the  Heathen? 


205 


God  by  tradition.  If  Noah's  father  lived  fifty-six 
3'ears  with  Adam  himself,  might  he  not  have  learned 
all  that  was  necessary  to  faithfulness  and  obedience? 
Yes.  Even  Noah  himself  was  a  just  man  and  perfect 
in  his  generations  (Gen.  6:9)  and  he  walked  with 
God;  Enoch  also  walked  with  God  (Gen.  5:24). 

But  the  wickedness  of  man  waxed  great  in  the 
earth  in  the  days  of  Noah  (Gen.  6:5).  Noah,  how- 
ever, was  "a  preacher  of  righteousness"  (2  Pet.  2:5), 
and  Enoch  who  was  "the  seventh  from  Adam,"  and 
who  was  born  many  years  before  Adam  died,  was  a 
"prophet,"  as  well  as  a  companion  of  the  living  God, 
and  he  prophesied  of  the  coming  of  the  Lord,  and  of 
the  execution  of  his  fiery  judgments  upon  the  wicked 
and  the  ungodly  (Jude  14,  15).  With  these  facts 
before  us,  we  can  see  that  if  the  chronology  of  our 
Bible  is  approximately  correct,  Adam  and  all  his  pos- 
terity down  to  Enoch  could  have  heard  that  faithful 
man  prophesv.  Think  of  it !  Though  God  limited 
man's  probation,  he  made  it  known  to  his  prophets 
120  years  in  advance  of  the  flood  (Gen.  6:  3),  so  it 
is  reasonable  to  suppose  that  those  antediluvians 
were  all  faithfully  warned  of  that  judgment.  If  Noah 
preached  even  no  more  than  120  years,  in  all  proba- 
bility practically  all  those  who  lived  contemporary 
with  him  received  sufficient  warning.  And  accord- 
ingly we  read  in  1  Pet.  3 :  20  that  those  very  people 
wei-e  "disobedient,  when  the  long-suffering  of  God 
waited  in  the  days  of  Noah,  while  the  ark  was  a  pre- 
paring." If  they  were  "disobedient"  then,  they  had 
heard  the  warnings  of  God  through  Noah;  for  they 
could  not  have  become  disobedient  to  a  gospel  they 
had  never  heard.    Yes,  and  Noah  did  condemn  the 


206 


Errors  of  Russellism 


world  (Heb.  11:7).  God  waited  because  he  was 
"long-suffering"  toward  them;  and  Peter  tells  us 
elsewhere  (2  Pet.  3:9)  that  the  long-suffering  of 
God  is  predicated  on  the  fact  that  he  is  "unwilling 
that  any  should  perish,  but  would  have  all  come  to 
repentance.  In  a  word,  the  people  before  the  flood 
had  light,  but  thej  sinned  against  that  light,  and 
their  sin  became  so  great  that  they  incurred  God's 
awful  wrath  after  he  had  sufficiently  warned  them 
and  waited  in  long-suffering  for  a  season;  hence,  it 
is  absurd  to  talk  about  such  a  world  of  ungodly 
sinners  having  a  second  chance. 

Did  Enoch  the  prophet  of  their  day,  soothe  their 
consciences  and  quiet  their  fears  by  a  doctrine  of 
future  millennial  glory  and  a  full  opportunity  to 
obtain  salvation,  under  more  favorable  conditions? 
Hear  his  direct  testimony  concerning  fallen  angels, 
antediluvians,  Sodomites,  Balaamites,  Cainites,  apos- 
tates, and  "wandering  stars,"  from  the  days  of  Adam 
to  the  end  of  time — hear  it,  I  say,  friend,  and  let  it 
sink  deep,  into  your  heart.  "And  to  these  also  Enoch, 
the  seventh  from  Ad.un,  prophesied,  saying.  Behold, 
the  Lord  came  [or  comet  h]  with  ten  thousands  of  his 
holy  ones,  to  execute  judgment  upK>n  all,  and  to  con- 
vict all  the  ungodly  of  all  their  works  of  ungodliness 
which  the}'  have  ungodly  wrought,  and  of  the  hard 
things  which  ungodly  sinners  have  spoken  against 
him"  (Jude  5-15).  What  follows  next  in  a  trial  at 
court  after  a  prisoner  is  convicted?  Is  he  excused 
and  turned  out  of  prison  under  more  favorable  con- 
ditions to  see  if  he  will  not  do  better  next  time?  No; 
the  sentence  is  passed,  and  he  is  carried  away  to  pay 
the  penalty  of  his  crime.    This  is  exactly  the  idea 


Wliat  About  the  Heathc-ri? 


207 


of  executing  judgment  upon  the  convicted.  When 
the  Son  of  God  descends  from  lieaven  in  flaming  fire, 
accompanied  by  myriads  of  holy  angels,  and  the 
sleeping  millions  of  earth  are  awakened  to  behold  him 
in  his  excellent  glory,  then  conviction  of  wickedness 
and  ungodliness  will  pierce  sinners  more  keenly  than 
ever.  But  what  will  be  done  witli  those  convicted.'' 
Millennial  Dawnism  says,  all  will  have  another  op- 
portunity. What  is  the  testimony  of  Holy  Truth? 
"And  these  shall  go  away  into  eternal  punishment: 
but  the  righteous  into  eternal  Hfe"  (Matt.  25:46). 
Relegated  to  the  realms  of  eternal  perdition:  this  is 
the  positive  testimony  of  the  Book  of  heaven, 

"But,"  rejoins  the  future  probatJonist,  "the 
heathen  who  have  never  heard  the  gospel  must  in 
some  way  obtain  the  knowledge  of  the  Lord,  else  they 
are  cut  off  in  total  ignorance  and  are  lost."  For 
God  to  do  this — to  punish  the  heathen  in  eternal 
torment — the  advocate  of  future  probation  considers 
absurd  and  "unreasonable."  In  reply  to  this  sooth- 
ing sophistry  we  declare  that  God  is  loving,  and 
just,  and  true.  And  therefore  he  will  judge  the 
heathen  righteously.  But  hear  God's  Word  concern- 
ing the  heathen.  Have  they  any  light?  Yes.  From 
whence  did  it  come?  "The  heavens  declare  the  glory 
of  God;  and  the  fii-mamont  showeth  his  handiwork. 
Day  unto  day  uttereth  speech,  and  night  unto  night 
showeth  knowledge,  there  is  no  speech  nor  lan- 
guage; TI^EIR  VOICE  IS  not  HEARD.  THEIR  LINE  IS 
GONE  OUT  THROUGH  ALL  THE  EARTH,  AND  THEtE 
WORDS  TO  THE  END  OF  THE  WORLd"   (Psa.   19:  1-4). 

What  is  the  character  of  their  teaching?  "The  in- 
visible tilings"  of  heaven,  God's  eternal  power  and 


208 


Errors  of  Russellism 


divinity  are  "clearly  seen"  in  them,  saith  the  apostle 
(Rom.  1:20).  By  these  the  heathen  even,  may 
come  to  have  some  knowledge  of  God.  "Because  that, 
KNOWING  GOD,  they  glorified  him  not  as  God,  neither 
gave  thanks ;  but  became  vain  in  their  reasonings, 
and  their  senseless  heai't  Avas  darkened.  Professing 
themselves  to  be  \vise,  they  became  fools,  and  changed 
the  glory  of  the  incorruptible  God  for  the  likeness 
of  an  image  of  corruptible  man,  and  of  birds,  and 
four-footed  beasts,  and  creeping  things.  Where- 
fore God  gave  them  up.    And  even  as  they  refused 

TO  HAVE  GOD  IN  THEIR  KNOWLEDGE,  God  gaVC  them 

up  unto  a  reprobate  mind"  (Rom.  1:21-24,  28). 
This  is  why  they  are  declared  to  be  "without  excuse" 
(v.  20),  "But  they  did  not  all  hearken  to  the  glad 
tidings.  For  Isaiah  saith,  Lord,  who  hath  believed 
our  report.''  So  bcUef  cometh  of  hearing,  and  hear- 
ing by  the  word  of  Christ.  But  I  say.  Did  they  not 
hear.''  Yea,  verily.  Their  sound  went  out  into  all  the 
earth,  and  their  words  unto  the  ends  of  the  world 
[Greek,  the  inhabited  earth]"  (Rom.  10:16-18). 
Here  the  apostle  appeals  to  the  testimony  of  the 
Psalmist  for  proof  that  all  have  heard  at  least  some- 
thing tliat  pointed  them  to  God. 

As  respects  sin  and  responsibility,  the  Israelites 
were  little  better  off  than  the  nations  about  them; 
their  know ]c<!t';e  of  the  law  and  of  the  righteousness 
of  God  only  increased  their  light,  and  consecjucntly 
their  sin,  and  the  law  with  its  sacrifices  could  not 
take  away  sin  (Rom.  7 :  7-13 ;  Heb.  10 :  1-4).  More- 
over, the  Scriptures  show  that  the  wickedness  of  back- 
slidden Jerusalem  was  even  more  contemptible  and 
abominable  than  that  of  the  heathen  and  of  the  Sa- 


What  About  the  Heathen? 


209 


mai'itans.  "As  I  live,  saith  the  Lord  God,  Sodom  thy 
sister  hath  not  done,  she  nor  her  daughters,  as  thou 
liast  done,  thou  and  thy  daughters.  Neither  hath 
Samaria  committed  half  of  thy  sins;  but  thou  hast 
multiplied  thine  abominations  more  than  they  .... 
Thev  are  more  righteous  than  thou"  (Ezek.  16:48, 
51,  52). 

"All  have  sinned,  and  come  short  of  the  glory  of 
God."  This  applies  to  Adam  and  Eve  in  Eden,  the 
families  before  the  flood,  the  Sodomites  of  the  plain, 
the  nations  in  Abraham's  day,  the  ancient  Egyptians, 
Jews  and  proselytes,  the  heathen  cities  of  Nineveh, 
etc., — all  men  everyv^^here.  This  does  not  mean  that 
all  are  damned.  From  the  beginning,  many  spiritual 
men  have  lived  in  the  earth;  among  them  are  Abel, 
Seth,  Enoch,  Noah,  Abraham,  Lot,  Job,  Moses, 
Joshua,  the  prophets,  apostles,  and  saints  of  both  the 
Old  and  New  Testament.  Millions  have  died  before 
they  reached  the  age  of  personal  accountability. 
Some  religious  teachers  are  too  pessimistic.  Once 
Elijah  thought  he  was  the  only  one  who  was  serving- 
God,  but  God  told  him  that  he  had  seven  thousand 
others  who  had  not  bowed  the  knee  to  Baal.  The 
Revelator  saw  an  innumerable  company,  "a  great 
multitude,  which  no  man  could  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,"  who  had 
washed  their  robes  and  made  them  white  in  the  blood 
of  the  Lamb  (Rev.  7:9,  14). 

The  heathen  who  will  miss  heaven  Avill  miss  it  be- 
cause they  sinned  against  the  little  light  they  had; 
and  this  principle  of  righteous  judgment  applies  to 
all  men  in  all  ages. 


CHAPTER  XXVn 


THE  DAY  OF  JUDGMENT 

The  term  judgment  sij^nifies  more  than  simply  the  rcnrlor- 
ing  of  a  verdict.  It  includes  the  idea  of  a  trial,  as  well  as 
a  decision  based  upon  thait  trial. — Studies  in  the  Scripture, 
Vol.  I,  p.  138. 

Thus  all  must  have  at  least  one  hundred  years  of  trial; 
and,  if  not  so  obstinate  as  to  refuse  to  mate  iiroyrcss,  their 
trial  will  continue  throughout  the  entire  day  of  Christ,  reach- 
ing a  culmination  only  at  its  close. — p.  144. 

Since  sucii  are  the  plain  declarations  of  the  Scriptures, 
there  is  nothing  to  dread,  but  on  the  contrary  there  is  great 
cause  for  rejoicing  on  the  part  of  all,  in  looking  forward  to 
the  judgment-day. — p.  142. 

"Nothing  to  dread,"  "but  great'  cause  for  re- 
joicing on  tlie  part  of  all,"  for  a  ni.m  will  have  not 
less  than  one  hundred  years  to  begin  lining  up  with 
the  King  and  liis  laws ;  and  if  he  makes  the  least  sign 
of  progress — if  he  is  in  the  poorest  degree  better 
than  when  he  began — he  may  have  a  whole  millennium 
to  get  straight.  Does  this  sound  like  God's  Word.'' 
Wliat  is  the  meaning  of  "judgment".''  "The  act  of 
judging;  a  judicial  decision;  mental  faculty  of  de- 
ciding correctly  by  the  comparison  of  facts  and 
ideas  ;  penetration  ;  intelligence ;  criticism ;  opinion  ; 
punishment  inflicted  by  God;  judgment-day."  Noah 
Webster.  Then  a  judgment  is  not  letting  a  fellow  go 
on  and  on  witliout  execution;  but  a  bringing  him  into 
trial  for  his  past  conduct.  The  judgment  suggests 
the  idea  of  a  court  where  testimony  is  compared  with 
the  statute-books  and  decision  rendered.  Positively, 
the  word  carries  no  other  idea  with  it.  If  a  man 
''judges  the  fatherless,"  he  does  it  according  to  the 
character,  conduct  and  worthiness  of  the  case. 
210 


The  T>ay  of  Jtidgment 


211 


Elder  Russell  estimates  the  number  of  the  entire 
race  of  human  beings  at  14.3,000,000,000,  of  whom, 
he  says,  142,000,000,000  died  without  a  knowledge 
of  salvation.  *  He  has  informed  us  that  the  masses  ^yill 
be  indisposed  to  obedience,  and  that  at  the  close  of 
the  Millennium  only  a  few,  comparatively  will  stand 
the  last  and  final  test.  He  is  forced  into  this  posi- 
tion, probably  against  his  will,  because  in  the  light 
of  Rev.  20 :  7-9,  where  it  is  said  that  deception  was 
to  prevail  after  the  loosing  of  Satan,  at  the  end  of 
the  thousand  years,  he  dared  not  speak  differently. 

He  has  also  set  forth  the  idea  that  Christ  \vi\l  rule 
the  nations  and  bring  them  into  subjection  and 
obedience  by  force,  or  else  annihilate  them,  after  giv- 
ing each  individual  at  least  a  hundred  years  of  trial. 
In  order  that  every  one  of   the  142,000,000,000 

•  The  Pastor's  flg-ures  of  the  number  of  human  beings  are 
a  little  confusing,  for  they  seem  to  change  frequently  in  ac- 
cordance with  tlic  nature  of  the  subject-matter  under  discus- 
sion. ^Vlien  urging  his  theory  that  the  heathen  must  have  a 
future  opportunity  of  salvation,  he  gives  tliese  largo  fiirures. 
Here  are  his  own  words:  "It  has  been  estimated  that  about 
143. 000. 0»0, 000  human  beings  have  lived  on  the  earth  in  the 
six  thousajid  years  since  Adam's  creation.  Of  tliese  the 
Tery  broadest  estimate  tliat  could  be  made  with  reason  would 
be  that  less  than  1.000,(>»0,000  were  saints  of  God.  This  broad 
«6timate  would  leave  the  immense  aggregate  of  142.060,090,000 
who  went  down  into  death  without  faith  and  hope  in  the  o«ly 
■■■■e  given  under  hearen  or  among  men  whereby  we  must  be 
saved  ....  What  is,  and  is  lo  be,  their  condition?  Did  God 
make  no  prorision  for  these?" — Studies,  Vol.  I,  p.  S9.  But 
when  tile  Pastor's  theory  of  a  renewed  and  repopulated  earth 
was  attacked,  and  he  was  crowded  for  farming-space  for  such 
a  great  multitude  during  tlie  millennium,  there  was  a  tre- 
mendous shrinkage  in  his  figures;  hence  we  read,  "Our  figures 
for  the  whole  number  of  people  who  have  ever  been  born  on 
this  earth  are  28.441,126,838  to  date — including  the  present 
population." — Appendix  to  Vol.  I,  p.  4.  Bu.t  again,  in  describ- 
ing the  display  of  God's  power  on  the  day  of  resurrection, 
he  says  that  it  will  be  "a  still  greater  manifestation  of  diTine 
power  than  was  the  original  creation  of  Adam  and  Eve.  It 
will  be  the  re-creation  of  50,000,000,000  instead  of  two  persons." 
—Studies,  Vol.  V,  p.  347. 


212 


Errors  of  Russellism 


unsaved  souls  have  individual  trial  during  the  short 
space  of  a  thousand  years,  it  would  be  necessary  to 
try  and  to  dispose  of  at  least  an  average  of  3,890, 
410  persons  every  twenty-four  hours  for  the  whole 
period.  This  would  mean  over  2,700  every  minute. 
Yet  the  Pastor  mocks  at  a  judgment-day  of  only 
twenty-four  hours  in  which  the  nations  are  to  be 
gathered  before  Christ  and  separated.  He  thinks 
this  would  not  only  be  impossible,  but  absurd.  But 
think  of  a  government  and  a  method  of  individual 
trial  which  must  actually  try  and  dispose  of  nearly 
four  millions  a  day,  on  an  average,  for  a  thousand 
years !  If  one-half  of  this  number  were  found  un- 
worthy of  everlasting  life  under  the  new  theocracy, 
then  nearly  two  millions  of  souls  must  be  cast  into  the 
lake  of  fire  every  day  and,  as  Russell  teaches,  be 
"annihilated."  Will  the  Pastor  please  tell  us  where 
this  lake  of  fire  is  to  be.''  It  would  require  quite  a 
place  to  annihilate  that  many  souls  every  day  with- 
out putting  the  fire  out.  If  the  Millennialist  con- 
tends that  the  lake  of  fire  is  symbolic,  we  will  not  be 
contentious,  but  we  should  like  to  have  him  tell  us 
by  what  other  means  men  could  be  annihilated,  if  not 
by  cremation.?  If  all  these  disobedient  souls  were 
caused  to  die  naturally,  then  graveyards  would  be 
populated  twenty  times  faster  than  they  are  at  the 
present  time.  Thus  seen,  Elder  Russell's  theory  of 
a  thousand-year  judgment-day  is  a  labyrinth  of  con- 
fusion. 

But  what  does  God  say  about  the  day  of  judg- 
ment.? First,  there  is  a  future  day  of  judgment  a])- 
pointed.  "In  the  day  when  God  shall  judge  the 
secrets  of  men  by  Jesus  Christ  according  to  my 


The  Day  of  Judgment 


213 


gospel"  (Rom.  2:  16).  Nowhere  in  the  Bible  can  it 
be  proved  that  this  day  is  to  be  a  thousand  years 
long.  There  are  no  prophecies,  calculations,  or  rules 
of  Scripture  interpretation  that  furnish  the  least 
intimation  that  a  "day"  means  a  thousand  years, 
prophetic  time.  Peter  did  say  that  a  thousand  years 
is  as  one  day  and  that  one  day  is  as  a  thousand 
years,"  but  this  is  no  argument  in  favor  of  the 
Millennial  Dawn  idea.  We  could  as  well  affirm  that 
a  twenty-four  hour  day  stands  for  a  thousand  years, 
as  the  reverse,  so  far  as  Peter's  statement  goes. 
Moreover,  the  apostle  was  not  setting  a  prophetic 
standard  of  measurement  of  time  for  the  general 
judgment;  he  was  simply  stating  the  fact  that  so 
far  as  the  promises  of  God  are  concerned,  they  are 
immutable  and  unfailing — they  are  just  as  sure  of 
being  fulfilled  a  thousand  years  hence,  as  the  next 
day  after  they  were  spoken.  Therefore,  to  adduce 
these  words  as  an  argument  for  a  thousand-year 
"day"  of  judgment  is  a  downright  wresting  of  the 
Scriptures.  "In  the  day  when  God  sliall  judge  the 
secrets  of  men  by  Jesus  Christ  according  to  my  gos- 
pel" (Rom.  2:16).  "Because  he  hath  appointed 
a  day,  in  the  which  he  will  judge  the  world  in  right- 
eousness by  that  man  whom  he  hath  ordained"  (Acts 
17:31).  "And  as  he  [Paul]  reasoned  of  righteous- 
ness, temperance,  and  judgment  to  come,  Felix 
trembled,  and  answered,  "Go  thy  way  for  this  time" 
(Acts  2^:25).  What  made  Felix  tremble  before 
Paul.'*  Ah!  it  was  the  solemn  warnings  of  the  sainted 
apostle  concerning  the  "judgment  to  come."  The 
reasoning  was  based  upon  this  awful  fact,  Paul  tried 
to  get  the  governor  to  see  the  need  of  righteousness 


214 


Errors  of  RusseUism 


and  temperance  noxc,  in  ylew  of  the  character  and 
certainty  of  "judgment  to  come." 

"For  we  shall  all  stand  before  the  judgment-seat 
of  Christ"  (Rom.  14:10).  What  for.?  to  enjoy 
a  hundred  years  of  trial  in  a  futui-e  probation.''  Let 
God's  Word  answer,  "For  we  must  all  appear  before 
the  judgment-seat  of  Christ;  that  every  one  may 
receive  the  things  done  in  his  body,  according  to  that 
he  HATH  done  [not  for  what  he  may  do  over  in  a  sup- 
posed millennium],  whether  it  be  good  or  bad"  (2 
Cor.  5:10).  Mr.  Russell  teaches  that  during  the 
JNlillennium  the  saints  will  he  judges  (he  bases  his 
argument  on  a  misapplication  of  1  Cor.  6:2),  in- 
stead of  being  judged.  "And  the  nations  were  angry, 
and  thy  wrath  is  come,  and  the  time  of  the  dead,  that 
they  should  be  judged"  (Rev.  11:18).  Why  were 
the  nations  angry.?  Elder  Russell  says  of  the  future 
judgment,  "There  is  nothing  to  dread**;  but  the 
Book  teUs  us  that  God's  wrath  comes  simultaneously 
with  the  judgment  of  the  dead.  Why  did  not  the 
Rcvelator  depict  a  time  o-f  rejoicing  on  the  part  of 
the  nations  when  the  hour  of  God's  judgment  rolled 
around.?  How  will  the  nations  feel  when  the  day  of 
God's  fearful  wrath  bursts  forth  on  a  slumbering 
world.?  "And  the  kings  of  the  earth,  and  the  great 
men,  and  the  rich  men,  and  the  chief  captains,  and 
the  mighty  men,  and  every  bondman,  and  every  free- 
man, hid  themselves  in  the  dens  and  in  the  rocks  of 
the  mountains ;  and  said  to  the  mountains  and  rocks, 
Fall  on  us,  and  hide  us  from  the  face  of  him  that 
sitteth  on  the  throne,  and  from  the  wrath  of  the 
Lamb:  for  the  great  day  of  his  wrath  is  come;  and 
who  shall  be  able  to  stand"  (Rev.  6:  15-17).?  A£ter 


The  Day  of  Judgment 


215 


the  thousand  years  are  over,  after  Satan  is  lot^icfl, 
and  after  the  nations  are  deceived,  the  dead  are  seen 
to  stand  before  the  white  throne  to  be  judged  by 
Almighty  God  (Revelation  20).  This  truth  ruins 
Russell's  Millennial  heresy.  He  has  all  the  dead 
(both  righteous  and  wacked)  resurrected  and  judged, 
and  the  incorrigible  sinners  annihilated,  by  the  close 
of  the  thousand  years.  But  beyond  this  thousand- 
year  reign  as  described  in  Revelation  20,  John  saw 
all  the  dejvd,  both  small  and  great,  stand  before  the 
white-throne  judgment-seat.  He  saw  the  books 
opened,  including  the  book  of  life.  He  saw  the  whole 
human  family  in  one  vast,  numberless  multitude  at 
the  judgment.  He  witnessed  the  sea,  the  graves, 
death,  and  hell,  open  up  their  gates  and  surrender 
tlieir  captives.  He  was  "in  the  spirit  on  the  Lord's 
day"  (Rev.  1 :  10),  at  the  beginning  of  liis  prophetic 
visions,  and  in  this  great  panoramic  scene,  he  got  a 
bird's-eye  view  of  the  last  judgment.  The  open  books 
are  the  standards  of  judgment  for  both  great  and 
saiall.  This  stupendous  multitude  has  lived  in  all 
ages.  Many  of  them  lived  under  the  "book  of  the 
law,"  more  of  them,  perhaps,  under  the  gospel  of 
Christ,  the  New  Testament.  "And  the  dead  were 
judged  out  of  those  things  which  were  written  in  the 
books,  according  to  their  works."  As  a  man's  works 
corresponded  with  the  law  of  the  book  under  which 
he  Hvcd,  so  he  was  judged.  And  John  saw  another 
book  opened.  This  was  the  book  of  life,  which  con- 
tained the  names  of  those  who  had  passed  out  of 
death — spiritual  death  in  trespasses  and  sins — into 
life.  John  saw  until  this  book  had  been  examined. 
This  search  revealed  the  dreadful  fact  that  some  did 


216 


Errors  of  RusseUism 


not  have  their  names  on  that  book;  "and  whosoever 
was  NOT  found  written  in  the  book  of  hfe,  was  cast 
into  the  lake  of  fire."  All  this  will  take  place  after 
the  thousand-year  reign  and  the  loosing  of  Satan. 
Tliis  is  the  inevitable  conclusion,  based  upon  the 
Scripture  narrative.  Those  who  deny  this,  expose 
their  own  folly.  Thus  seen,  Millennial  Dawnism  has 
committed  a  fatal  blunder.  It  is  founded  upon  a 
fabrication  of  falsehood. 

Summary 

I.  There  is  a  day  of  judgment  yet  future  (Acts 
17:31;  Rom.  2:  16;  2  Cor.  5:  10). 

II.  That  judgment  comprises  both  good  and  bad, 
both  "small  and  great"  (2  Cor.  5:  10;  Rev.  20:  11- 
15). 

III.  It  takes  place  some  time  after  the  thousand- 
year  reign  and  the  loosing  of  Satan  (Rev.  20:  7-15). 

IV.  It  takes  place  instantly  upon  the  resurrection 
of  all  the  dead,  both  good  and  bad  (Rev.  20:  11-14). 

V.  Both  classes  (the  righteous  and  the  wicked) 
are  judged  before  the  same  white- throne  judgment- 
seat,  and  at  the  one  sitting  of  the  great  Judge. 

VI.  This  vast  army  of  the  reaurrected  dead  does 
not  come  forth  to  enjoy  a  millennial  reign  of  earthly 
glory,  but  to  reckon  with  God  in  final  judgment. 

VII.  The  above  facts  reveal  the  fallacy  of  Millen- 
nial Dawnism. 

Dear  reader,  there  is  a  judgment-day  coining. 
Are  you  prepared  to  meet  God? 


The  Day  of  Judgment 


217 


' '  Stop,  sinner,  on  your  sinful  way, 
And  heed  the  warning  voice  today; 
Oh,  come  to  Jesus  while  you  may, 
For  after  death  the  judgment. 

"Oh,  reason,  sinner,  will  it  pay 
To  cast  your  only  hope  away. 
And  on  in  sinful  darkness  stray, 
When  after  death  the  judgment? 

"Oh,  think  what  will  the  profit  be 
If  you  should  all  earth 's  pleasures  see, 
And  lose  your  soul  eternally. 

When  Jesus  comes  in  judgment? 

"The  end  of  time  draws  on  apace, 
And  your  poor  soul  devoid  of  grace, 
The  awful  wrath  of  God  must  face, 
When  Jesus  comes  in  judgment." 


CHAPTITR  XXVni 


THE  LORD'S  SECOND  COWHNG 

As  has  been  briefly  noted  in  a  previous  chapter. 
Millennial  Davvnism  makes  the  singular  claim  that 
the  Lord  came  in  1874.  Naturall}'  enough,  there 
must  accompany  such  pretentions  some  explanation 
of  the  many  plain  texts  of  Scripture  relating  to  this 
important  and  interesting  subject.  Accordingly, 
Mr.  C.  T.  Russell,  the  man  who  stands  upon  the 
threshold  of  the  "dawn"  has  "explained,"  and  cor- 
rected (.'')  the  erroneous  (.'')  views  that  have  been  so 
generally  held  by  orthodox  Christians,  including  the 
best  scholarship  the  world  has  been  able  to  produce. 
Tlie  Pastor  is  sure  that  he  has  "correct  expecta- 
tions" of  all  these  things  upon  which  Ire  has  bestowed 
so  much  talent  and  labor. 

Two  fkUde  BfauMJers 

Advcntists  prophesied  of,  and  expected  Christ's 
coming  on  Oct.  22,  1844! ;  but  when  the  set  time  had 
passed  and  there  was  not  the  appearance  they  pre- 
dicted, they  acknowledged  that  a  mistake  had  been 
made  somewhere.  They  looked  for  tlic  Lord  to  reveal 
himself  personally,  visibly,  suddenly,  etc.,  according 
to  the  Scriptures,  and  so  when  he  did  not  appear,  they 
did  not  try  to  plaster  over  their  tlwjory  with  the  sort 
of  delusion  Millennial  Dawnism  has  invented.  Mr. 
Russell  is  certainly  entitled  to  a  patent  on  the  idea 
he  has  created,  for  the  reason  that  it  is  a  sliift  th;it 
has  outstripped  all  others  of  tliis  present  time.  In 
deceptive  genius  it  compares  favorably  with  Mormon- 
ism,  Spiritualism,  Adventism,  and  Dowieism. 
218 


The  Lord's  Second  Coming 


219 


It  is  not  necessary  to  burden  the  reader  with 
lengthy  and  numerous  quotations  from  Millennial 
Dawnism,  literature,  for  this  would  be  cumbersome 
and  monotonous,  and  a  few  pointed  statements  will 
show  its  erroneous  teaching  with  regard  to  our  Lord's 
second  appearing.  Pastor  Russell  has  made  a  greater 
blunder  than  Wni.  Miller,  the  founder  of  the  Ad- 
ventist  movement,  as  is  evident  from  the  following. 
Advestists  had,  pei'haps,  the  proper  conception  of  the 
manner,  purpose,  etc.,  of  the  Lord's  coming,  and 
confessed  their  mistake  when  they  failed  to  realize 
their  expectations;  but  Millennial  Dawnism  figured 
out  in  much  labor,  and  then  set  the  date  of  his  con>- 
ing,  1874,  a  j'ear  beforehand;  then,  doubtless  antici- 
pating the  blunder  of  the  Adventists,  and  not  wish- 
ing to  fall  into  pubUc  ridicule  and  disrepute,  it  cun- 
ningly wove  a  fabrication  of  the  following  texture: 
The  Lord  came  in  1874f,  as  claimed,  but  he  is  invisible 
— not  only  to  the  unsaved,  but  also  to  the  saints — 
since  it  is  not  possible  for  the  natural  eye  to  behold 
a  spirit  being.  In  conformity  with  this  claim,  Mil- 
lennial Dawnism  has  twisted  and  perverted  and  abused 
tlic  Scriptures  in  an  appalling  way.  All  laws  govern- 
ing Scripture  interpretation  have  been  recklessly 
ignored,  when  found  to  be  fatal  to  this  pet  hobby. 
For  example,  the  "clouds"  in  which  the  Lord  is  to 
come  are  "clouds  of  trouble"  (Vol.  II,  p.  138). 

Since  it  was  said  that  he  will  "come  as  a  thie^-," 
"His  arrival,"  declares  Elder  Russell,  "must  there- 
fore be  in  a  quiet  manner,  unobserved,  and  entirely 
unknown  to  the  world." — Vol.  II,  p.  143.  In  his 
comment  on  the  phrase,  "with  a  shout,"  he  sajc.: 


220 


Errors  of  Russcllism 


Where  on  the  face  of  th„  earth  is  the  civilized  nation  that 
has  not  heard  the  shout,  and  is  not  influenced  by  it!  The 
entire  eivili/.ed  world  has,  in  the  past  years,  been  studying 
political  economy,  civil  rights,  and  social  liberties  as  never 
before  in  the  annals  of  history;  ....  The  shout  of  encourage- 
ment started  by  the  increase  of  knowledge  ....  and  grows 
louder  and  longer. — p.  146. 

Mr.  Russell  ascribes  to  his  OM-n  "movement"  the 
special  feature  of  proclaiming  the  second  presence 
of  the  Son  of  man  (Studies  in  the  Scriptures,  Vol. 
Ill,  p.  93).  Here  we  learn  that  tlie  Lord  came  in 
1874,  but  the  world  knew  it  not.  Therefore  Pastor 
Russell  and  his  colaborers  were  commissioned  to  an- 
nounce the  Lord's  "second  presence"  to  the  world. 
What  a  bishopric !  How  startling  is  the  proclama- 
tion !  And  how  fortunate  is  the  world  to  have  a 
prophet  among  them !  The  Lord  came  in  the  autumn 
of  1874,  but  Russellites  are  the  only  ones  who  have 
heard  the  "knock  of  his  presence"  {?).  Is  it  not  a 
rather  peculiar  feat  that  the  Lord  selected  that  dry 
and  proselyting  cult  exclusively  in  which  to  deposit 
such  knowledge.?  Let  us  compare  the  Pastor's  proph- 
ecy with  the  testimony  of  Truth.  When  this  has 
been  done,  I  believe  it  will  be  seen  that  the  Lord  did 
not  come  in  1874,  and  that  he  has  not  t/et  come. 

His  Coining  Will  Be  Sudden,  Visible,  Universal 

"Then  if  any  man  shall  say  unto  you,  Lo,  here  is 
the  Christ,  or  Here;  believe  it  not.  For  there  shall 
arise  false  Christs,  and  false  prophets,  and  shall  show 
great  signs  and  wonders ;  so  as  to  lead  astray,  if  pos- 
sible, even  the  elect"  (Matt.  24:23,  24). 

There  is  no  mistaking  the  import  of  these  words ; 
they  are  too  plain  to  be  misunderstood.    If  some  one 


The  Lord's  Second  Coming 


221 


shall  say,  "Lo,  here  is  Christ,"  and  another  say, 
"Xo,  here  he  is,"  we  are  to  believe  them  not.  In  the 
foregoing  words  Christ  has  purposely  and  wisely 
guarded  his  saints  from  the  lying  pretentions  and 
prophecies  of  Mormons,  Dowieites,  Millennial  Dawn- 
ists,  and  all  other  similar  heresie*.  The  Mormons 
think  they  are  building  tlie  temple  for  the  great  High 
Priest  when  he  comes ;  Dowieites  claim  that  they  are 
building  the  city  of  the  great  King,  and  that  tlie 
Lord  has  already  come  and  made  his  appearance  to 
a  few;  Russellites  stoutly  maintain  that  the  Lord 
is  here  already  but  invisible ;  and  so  these,  either 
wittingly,  or  unwittingly,  have  fulfilled  the  Lord's 
prophecy  against  themselves. 

But  why  is  not  the  Lord  "here"  or  "there".''  Why 
has  he  told  us  that  if  any  "shall  say  unto  you.  Be- 
hold, he  is  in  the  wilderness ;  go  not  forth :  Behold, 
he  is  in  the  inner  chambers;  believe  it  not.?"  Answer: 
"For  as  the  lightning  cometh  forth  from  the  east, 
and  is  seen  even  unto  the  west ;  so  shall  be  the  com- 
ing of  the  Son  of  man"  (Matt.  24:26,  27).  Elder 
Russell,  knowing  how  damaging  this  word  "lightning" 
is  to  his  Millennial  Dawn  theory,  has  wriggled  out 
by  charging  our  translations  of  the  Scriptures  ^vith 
being  at  fault.    I  quote  his  own  words. 

That  most  translations  of  tbis  verse  [Matt.  24:27]  are 
faulty  in  using  the  word  lightning  where  sunlight  is  meant,  is 
evident;  for  lightning  flashes  do  not  come  out  of  the  east 
and  shine  unto  the  west. — Series  II,  p.  155. 

He  wants  it  to  read  "bright  shining,"  so  that  he  may 
more  efficiently  deceive  the  people  and  propagate  liis 
heresy.  Were  it  not  for  the  sake  of  those  who  may 
not  know  the  Bible  facts  and  who  may  accordingly  be 


222 


Errors  of  RusseUism 


deceived  Into  ''believing  a  lie  and  being  dammed," 
the  pursual  of  this  subject,  and  the  correction  of 
these  perversions  would  not  be  worth  while.  But  the 
abiding  conviction  of  the  responsibility  resting  upon 
us  who  know  the  truth  forces  us  to  unmask  these 
falsehoods  that  [waple  may  see  MiUennial  Dawnism 
as  it  rcaily  is.  lilder  Uussell  has,  as  we  Mave  noticed, 
charged  the  translators  with  doing  "faulty"  work, 
and  Mould  read  'bright  shining"  instead  of  "light- 
ning" in  those  texts  that  refer  to  tlie  Lord's  coming. 
And  then  he  says  that  lightning  flashes  do  not  come 
out  of  the  east  and  shine  unto  tlie  west.  Tlicy  just 
as  frequently  come  from  other  quarters,"  etc.  The 
words  from  '''cast  to  iccst"  are  not  used  here  to  imply 
direction.  That  the  Savior  had  no  such  thing  as 
direction  in  mind  is  clear  from  a  comparison  of  Luke 
17 :  24) — "For  as  the  lightning,  wh«i  it  lightencth 
out  of  tli«  one  part  under  the  heaven,  shincth  unto 
the  otlier  part  under  heaven ;  so  shall  the  Son  of  man 
be  in  his  day."  The  words  "east  to  west"  are  em- 
ployed to  enforce  the  idea  of  suddenness,  extension, 
and  universality,  not  direction.  Then  is  Millennial 
Dawnism  right  in  its  assault  on  our  translators  with 
respect  to  the  word  "lightning" 

The  Greek  word  wliich  in  Luke  17:  24  is  translated 
"lightning"  occurs  nine  times  in  the  New  Testament, 
as  follows:  "For  as  the  lightning  cometh  out  of  the 
east,  and  shineth  even  unto  the  west;  so  shall  the 
coming  of  the  Son  of  man  be"  (Matt,  24:  27).  "His 
appearance  was  as  lightning,  and  his  raiment  white 
as  snow"  (M.itt.  28:  3).  "And  he  said  unto  them,  I 
beheld  Satan  fallen  as  lightning  from  heaven"  (Luke 
10:18).     "If  therefore  thy  whole  body  be  fuU  of 


The  Lord's  Second  Coming 


223 


light,  having  no  part  dark,  it  shall  be  wholly  full  of 
light,  as  wlien  the  lamp  with  its  bright  shining  doth 
give  thee  liglit"  (Luke  11 :  36).  "For  as  the  light- 
ning, when  it  ILghteneth  out  of  one  part  under 
heaven ;  so  shall  the  Son  of  man  be  in  his  day"  (Luke 
17:  24).  "And  out  of  the  throne  proceed  lightnings 
and  voices  and  tJiunders"  (Rev.  4:5).  "And  there 
followed  thunders,  and  voices,  and  lightnings,  and 
an  eai-thquake"  (Rev.  8:5).  "And  there  followed 
lightnings,  and  voices,  and  thunders,  and  an  earth- 
quake, and  great  h;i,il"  (Rev.  11:  19).  "There  were 
lightnings,  and  voices,  and  thunders"  (Rev.  16:  18). 
Only  once  out  of  nine  occurrences  is  it  rendered 
"bright  shining."  In  each  of  its  four  occuri-ences  in 
Revelation  it  is  closely  associated  with  "thunder- 
ings."  This  is  proof  of  its  meaniiig.  When  tlie 
lightnings  are  seen  flashing  through  tlie  heavens,  tlie 
voices  and  rumblings  and  peals  of  thunder  are  usually 
heard  also ;  and  our  Savior  has  told  us  that  as  the 
lightning  flashes  from  "one  end  of  heaven  to  the 
other,"  so  shall  it  be  when  the  Son  of  man  is  revealed. 
The  lightning  is  sudden,  visibl-e,  universal.  When 
the  Son  of  God  therefore  is  revealed  from  heaven,  it 
win  be  suddenly.  "Behold,  he  cometh  with  clouds ; 
and  every  eye  shall  see  him,  and  they  that  pierced 
him ;  and  all  the  tribes  of  the  earth  shall  mourn  over 
him"  (Rev.  1:7).  The  author  of  Millennial  Dawn 
says  we  will  see  the  clouds  but  not  him.  The  Bible 
says,  "every  eye  shall  see  him,  even  "the}^  that  pierced 
him."  This  is  the  issue :  Whose  testimony  shall  we 
believe,  God's  or  Millennial  Dawn's.? 

Here  is  Russellism  in  a  nutshell:  It  assails,  and 
either  denies  or  perverts,  the  ti'ue  teachings  of  the 


224! 


Errors  of  RusselUsm 


Word  of  God,  cas  contained  in  the  Bible,  and  as  held 
by  orthodox  churches  throughout  the  ages.  Now 
we  do  not  wish  to  justify  wrong  teaching  anyi^^here 
or  to  condenm  truth.  Doubtless  most  of  us  are  aware 
of  the  fact  that  the  Scriptures  have  not  always  been 
properly  understood  and  applied.  Many  have  even 
erred  greatly  in  the  fundamental  doctrines  of  Truth, 
but  as  a  whole,  our  great  and  good  men;  such  as, 
Martin  Lutlitr,  Wm.  Tyndale,  John  Knox,  David 
Livingstone,  John  Wesley,  Alexander  Campbell.  T. 
Dewitt  Talmage,  D.  L.  Moody,  Adam  Clarke,  Barnes, 
Scott,  and  scores  of  others,  have  held  correct  doc- 
trines concerning  repentance,  justification  by  faith, 
sanctification,  the  kingdom  of  God,  immortality  of 
the  soul,  trinity  of  the  Godhead,  eternal  punishment, 
a  holy  life,  resurrection  of  the  dead,  personality  of 
tlie  Holy  Spirit,  general  judgment,  etc.  Now  along 
comes  Millennial  Dawnism,  and  what  is  its  mission? 
Apparently  it  is  to  correct  all  Christendom,  her 
doctrines,  and  her  people.  Take  notice  here.  Mil- 
lennial Dawnism  rises  up  in  our  midst  just  at  the  very 
close  of  the  gospel  era  (as  it  claims  so  urgently)  and 
affirms  that  in  general  we  are  in  error  We  are  wrong 
about  the  kingdom,  wrong  about  actual  regeneration, 
wrong  about  the  doctrine  of  the  immortality  of  the 
soul,  wrong  about  eternal  punishment,  wrong  about 
tlie  second  coming,  wrong  about  the  resurrection, 
wrong  about  almost  every  fundamental  doctrine  of 
the  Bible. 

Wlien  Christ  comes,  he  will  appear  suddenly,  and 
he  will  be  visible  to  "every  eye."  There  is  no  excep- 
tion here.  "Every  eye  shall  see  him."  Wlien.''  "Be- 
hold, he  cometh  with  clouds"  then,  "every  eye  shall 


Tlie  Lord's  Second  Coming 


225 


see  him."  Russell  says  that  only  Christ's  manifesta- 
tions will  be  seen;  but  the  Bible  says  they  "shall  see 
him." 

He  Will  Come  as  a  Thief 

That  Christ  will  come  as  a  thief  means  that  he  will 
come  unexpectedly,  but  not  necessarily  quietly;  in 
fact,  other  texts  show  that  his  coming  will  not  be 
characterized  with  quietness,  noiselessness,  but  that 
it  will  be  the  very  opposite.  The  thief  comes  in  an 
hour  when  he  is  not  expected:  and  this  will  be  true 
of  the  Lord's  revelation  from  heaven.  "Therefore 
be  ye  also  ready ;  for  in  an  hour  that  ye  think  not 
the  Son  of  man  cometh"  (Matt.  24?:  44).  This  is 
exactly  the  thought. 

Destructicn  of  tke  Earth  by  Fire 

The  thief  may  indeed  come  and  it  not  be  known 
for  some  time  afterwards ;  but  this  is  not  to  be  so 
concerning  the  Lord's  second  appearing,  "But  the 
day  of  the  Lord  will  come  as  a  thief ;  in  the  which 
the  heavens  shall  pass  away  with  a  great  noise,  and 
the  elements  shall  be  dissolved  with  fervent  heat, 
and  the  earth  and  the  works  that  are  therein  shall 
be  burned  up"  (2  Pet.  3:  10).  Russell  teUs  us  that 
the  "heavens  and  earth"  herein  mentioned  are  not  the 
litei'al  earth,  etc.,  but  the  existing  bad  elements  in 
society,  politics,  religion,  etc.  Here,  again,  he  de- 
liberately departs  from  and  ignores  all  laws  of  cor- 
rect Scripture  interpretation.  He  knows,  we  know, 
and  every  other  Bible  reader  knows,  that  the  apostle 
Peter  is  not  using  figurative  language  anywhere  in 
the  chapter.  He  begins  by  calling  our  attention  to 
the  literal  destruction  of  the  world  of  mankind  from 


226 


Errors  of  RusselUsm 


off  the  eartli  by  water.  Will  the  author  of  Millennial 
Dawn  please  tell  us.  whether  the  Deluge  was  literal  or 
not?  If  so,  then  does  he  shift  from  the  literal  in- 
terpretation in  the  one  case  to  the  figurative  in  the 
other?  Evidently,  it  is  because  a  literal  interpreta- 
tion is  so  damaging  to  his  theory  that  he  must  evade 
it.  If  the  earth  melts  away,  according  to  the  Word, 
there  would  be  no  place  for  one.  If  the  literal  earth 
was  overflowed  with  literal  water,  and  everything 
literally  perished  because  of  it,  then  we  may  expect 
a  literal  fire  to  consume  the  present  order  of  things 
in  the  "day  of  the  Lord."  He  will  come  as  a  thief, 
but  in  the  day  he  comes,  the  heavens,  being  on  fire, 
will  melt,  and  the  earth  and  its  works  will  be  burned 
up.  We  are  not  in  favor  of  literalizing  everything, 
but  a  figurative  application  is  not  allowable  here. 
That  tliis  old  "terrestrial  ball"  could  not  thus  con- 
sume, and  return  to  its  chaotic  state  without  every 
earthly  creature  knowing  it,  is  evident.  As  well 
argue  that  the  Deluge  came  and  accomplished  its 
work  without  being  known  throughout  the  inhabited 
world.  "For  this  they  wilfully  forget,  that  thei'e 
were  heavens  from  of  old,  and  an  earth  compacted 
out  of  water  and  amidst  water,  by  the  word  of  God ; 
by  which  means  the  world  that  then  was,  being  over- 
flowed with  water,  perished:  but  the  heavens  that 
now  are,  and  the  earth,  by  the  same  word  have  been 
stored  up  for  fire,  being  reserved  against  the  day  of 
judgment  and  destruction  of  ungodly  men"  (2  Pet. 
3:5-7). 


The  Lord's  Second  Coming 


227 


N«ti»BS  Jb^iI — Gasses  Separated 

"But  when  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  angels  with  him,  then  shall  he  sit  on  the 
throne  of  liis "glory:  and  before  him  shall  be  gathered 
all  the  nations:  and  he  shall  separate  them  one  from 
another,  as  the  shepherd  separateth  the  sheep  from 
the  goats ;  and  he  shall  set  the  sheep  on  his  right 
hanu,  out  the  goats  on  the  left.  Then  shall  the  Kng 
say  unto  them  on  his  right  hand,  Come  ....  Then 
shall  he  say  also  unto  them  on  his  left  hand.  Depart" 
(IVIatt.  25:  31-34,  41). 

Elder  Russell  says  this  judging  and  separating 
win  require  a  thousand  years;  the  Lord  says  it  will 
all  happen  in  a  single  day  or  night.  Did  not  the 
flood  come  suddenly.''  Were  not  those  antediluvians 
surprised.'*  Noah  preached  and  built  the  ark  both  at 
the  same  time.  When  he  got  it  finished,  God  told 
laim  to  go  in.  After  he  and  his  family  were  in,  Jeho- 
vah shut  the  door.  Did  the  world  know  when  all  this 
took  place .f*  Did  they  know  that  their  probation 
was  over  and  that  the  door  of  that  mighty  ark  was 
shut  until  after  it  had  been  done,  and  the  rains  be- 
gan to  faU.?    Here  is  the  account. 

Tke  Days  of  Lot  and  Noah 

"And  as  were  the  days  of  Noah,  so  shall  the  coming 
of  the  Son  of  man  be.  For  as  in  those  days  which  were 
before  the  flood  they  were  eating  and  drinking,  mar- 
rying and  giving  in  marriage,  until  the  day  that 
Noah  entered  into  the  ark,  and  they  knew  not  until 
the  flood  came,  and  took  them  all  away;  so  shall  be 
the  coming  of  the  Son  of  man"  (Matt.  24:37-39). 


228 


Errors  of  Ttussellism 


The  word  "coming"  in  this  text  is  from  a  Greek  word 
that  means,  literally,  "presence."  It  refers  to  the 
Lord  at  the  instant  of  his  arrival  rather  than  while 
enroute.  Therefore  when  he  arrives,  or  upon  his 
sudden  appearance  or  revelation  from  heaven,  he 
will  find  that  conditions  in  the  world  are  similar  to 
what  they  were  at  the  time  of  the  flood,  and  at  the 
time  of  the  destruction  of  Sodom.  Just  as  the  flood 
came  upon  the  antediluvians,  and  as  fire  and  brim- 
stone fell  from  heaven  upon  the  ungodly  Sodomites, 
so  shall  it  be  when  Christ  is  revealed.  "Then  shall 
two  men  be  in  the  field;  one  is  taken,  and  one  is  left: 
two  women  shall  be  grinding  at  the  mill;  one  is  taken, 
and  one  is  left.  Watch  therefore:  for  ye  know  not 
on  what  day  your  Lord  cometh"  (Matt.  24-:  40-42). 

The  thought  is  not,  as  Elder  Russell  claims,  that 
the  Lord  will  come,  and  be  in  our  midst  for  weeks, 
months,  or  years  before  the  fact  is  known;  but  that 
the  day  on  which  he  will  come  is  not  to  be  known 
beforehand.  "But  in  tlio  day  that  Lot  went  out  from 
Sodom  it  rained  fire  and  brimstone  from  heaven,  and 
destroyed  them  all :  after  tlie  same  manner  shall  it 
be  in  the  day  that  the  Son  of  man  is  revealed.  In 
that  day,  he  that  shall  be  on  the  housetop,  and  his 
gnods  in  the  house,  let  him  not  go  down  to  take 
them  away:  and  let  him  that  is  in  the  field  likewise 
not  return  back.  Remember  Lot's  wife  ....  I  say 
unto  you.  In  that  night  there  shall  be  two  men  on 
one  bed;  the  one  shall  be  taken,  and  the  other  shall 
be  left.  There  shall  be  two  women  grinding  together; 
the  one  shall  be  taken,  and  the  other  shall  be  left" 
(Luke  17:29-;36). 

This  is  the  kind  of  separation  of  the  nations  that 


The  Lord's  Second  Coming 


229 


will  take  place  when  the  Son  of  God  is  revealed  from 
heaven  with  his  mighty  angels.  Elder  Russell  mocks 
at  the  idea  of  dispensing  with  the  judgment  in  a 
single  twenty-four  hour  day.  This  is  because  of  his 
lack  of  spiritual  understanding.  No  one  supposes 
that  a  literal  examination,  item  by  item,  of  all  the 
deeds  of  men,  and  a  setting  aside  "right"  and  "left," 
one  by  one  of  the  multiplied  millions  of  earth  will 
take  place  at  the  general  judgment.  When  the  flash 
of  the  Lord's  presence  shall  fill  the  earth,  and  the 
trump  of  God  shall  wake  the  numberless  myriads  of 
the  dead,  every  man  will  come  forth  in  his  own  order : 
i.  e.,  "they  that  have  done  good,  unto  the  resurrec- 
tion of  life;  and  they  that  have  done  evil,  unto  the 
resurrection  of  judgment  [or  damnation]"  (John 
5 :  28,  29).  And  bear  in  mind  that  this  resurrection 
and  "change"  are  to  be  absolutely  instantaneous — 
"in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trumpet:  for  the  trumpet  shall  sound,  and  the  dead 
shall  be  raised"  (1  Cor.  15:  50-55). 

When  the  Lord  comes,  it  will  be  daytime  in  one 
part  of  the  world  and  night  in  another  part,  because 
the  sun  shines  upon  but  one  side  of  the  globe  at  a 
time.  Lightning  flashes  are  capable  of  traveling 
around  this  world  of  ours  8  times  in  a  second.  When 
Jesus  comes,  it  will  be  an  instantaneous  revelation  to 
the  entire  world.  All  will  know  it  at  the  same  time. 
Some  will  be  in  bed  sleeping,  others  will  be  grinding 
at  the  mill  or  be  in  the  field.  Those  who  arc  prepared 
to  meet  him  "will  be  taken";  those  who  are  unpre- 
pared "will  be  left."  Thus  the  separation.  Accord- 
ing to  Millennial  Dawnism,  this  could  not  be.  That 
system  makes  void  tlicse  forceful  and  striking  texts 


230 


Errors  of  Russellism 


whose  meaning  can  not  be  misunderstood.  Russell- 
ism offers  no  room  for  such  a  judgment  and  separa- 
tion. "In  that  night  two  men  shall  be  on  one  bed; 
the  one  shall  be  taken,  and  the  other  shall  be  left." 
Mr.  Russell  does  not  dare  tamper  with  this  passage. 
He  just  lets  it  pass  by  without  attempting  an  ex- 
planation. It  is  tliere,  and  it  is  folly  to  attempt  an 
evasion.  This  prophecy  found  no  fulfilment  in  the 
destruction  of  Jerusalem.  It  could  not.  Millennial 
Dawn  allows  a  thousand  years  for  God  to  raise, 
judge,  and  separate  the  nations.  God  will  do  it  in 
"one  liour,"  "in  a  mom.eut,"  in  a  single  night.  The 
man  who  is  shingling  or  laying  brick  on  the  housetop 
will  not  find  time  to  go  down  to  rearrange  the  goods 
that  is  in  his  house.  The  man  M'ho  is  in  the  field  will 
find  no  time  to  return  home.  "Remember  Lot's  wife." 
Remember  that  as  she  looked  back,  perhaps  with  a 
sigh  and  a  pity  and  a  longing,  she  became  a  pillar 
of  salt.  When  Jesus  comes  from  Iieaven,  this  earth 
and  its  works  will,  like  Sodom  of  old,  consume  into 
smoke  and  vapor.  Those  who  would  linger  with  their 
gods  of  gold  should  take  warning  from  Lot's  wife. 

Saints  "Caught  up"  Wlwii  He  CoauiS 

"In  my  Father's  house  are  many  mansions ;  if  it 
were  not  so,  I  would  have  told  3'ou;  for  I  go  to  pre- 
pare a  place  for  you.  And  if  I  go  and  prepare  a 
place  for  you,  I  come  again,  and  will  receive  you 
unto  myself ;  tliat  where  I  am,  there  ye  may  be  ajso" 
(John  14:  2,  3).  These  words  of  the  Savior  contain 
no  intimation  of  an  earthly  reign  here  at  his  return. 
He  emphatically  states  that  he  was  going  away  to 


The  Lord's  Second  Coming 


231 


prepare  a  place  for  his  disciples.  It  was  the  personal 
Clirist  who  went  away  (Acts  1:  9-11)  ;  therefore,  he 
went  to  an  actual  "place"  somewhere.  This  place 
he  calls  heaven —  "who  is  gone  into  heaven,  and  is  on 
the  right  hand  of  God"  ( 1  Pet.  3 :  22).  When  Jesus 
left  this  world  at  the  time  of  his  ascension,  he  went 
"into  heaven  itself  (Heb.  9:2i).  He  went  away 
to  prepare  a  place  (in  heaven)  for  his  disciples — for 
us.  When  he  returns,  it  will  not  be  to  reign  on  this 
earth,  for  this  is  not  heaven,  but  he  will  come  to  re- 
ceive us  unto  himself —  to  take  us  away  where  he  is. 
There  is  no  hint  of  an  earthly  reign  here,  yet  he  spoke 
plainl}'  of  his  coming  again. 

"For  this  we  say  unto  you  by  the  word  of  the  Lord, 
that  we  that  are  alive,  that  are  left  unto  the  coming 
of  the  Lord,  shall  in  no  wise  precede  them  that  are 
fallen  asleep.  For  the  Lord  himself  shall  descend 
from  heaven,  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with  the  trump  of  God:  and  the  dead  in 
Christ  shall  rise  first ;  then  we  that  are  alive,  that  are 
left,  shall  together  with  them  be  caught  up  in  the 
clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we 
ever  be  with  the  Lord"  (1  Thess.  4:  15-17).  Here 
again  the  words  of  the  apostle  ruins  the  theories  of 
Millennial  Dawn.  Elder  Russell  would  symbolize 
here.  The  "air,"  he  fancies,  implies  "exaltation," 
"authority."  Repeatedly  he  refers  to  the  "clouds" 
as  being  clouds  of  trouble ;  i.  e.,  the  very  "clouds" 
in  which  the  Lord  descends.  But  Paul  tells  us  that 
the  saints  are  going  to  be  "caught  up  in  the  c-louds  to 
meet  the  Lord."  If  the  "clouds"  were  "trouble,  dis- 
tress, anxiety,  perplexity,"  etc.,  as  IMillennial  Da^\•n- 
ism  claims,  there  would  be  little  "comfort"  to  be  re- 


232 


Errors  of  Russellism 


alized  by  the  saints ;  for  they  would  go  into  "clouds 
of  trouble." 

And  let  me  call  your  attention  to  another  point: 
The  resurrected  saints  and  those  that  are  alive  and 
remain  at  his  coming  will  "be  caught  up  together  to 
meet  the  Lord  in  the  air."  This  fact  is  ruinous  to 
Millennial  Dawnism,  which  teaches  that  the  sleeping 
saints  instantly  arose  in  1878,  but  that  those  who 
were  alive  then  and  have  remained  alive  since  are  to 
be  "changed"  at  intervals,  etc.,  and  that  this  process 
is  to  end  in  1914.  Thus  some  would  "precede"  others 
to  glory,  contrary  to  the  plain  Scriptural  account. 
Those  who  are  alive  on  the  earth  are  not  to  precede 
the  sleeping  saints,  Paul  says ;  and  that  the  sleeping 
ones  are  not  to  precede  the  others  is  just  as  evident, 
for  they  ;>rc  all  "to  be  caught  up  together  to  meet 
the  Lord."  How  could  language  make  it  plainer.'' 
If  the  saints  arose  in  1878,  as  Pastor  Russell  claims, 
then  all  those  who  were  hving  were  "changed"  and 
'caught  up  together  with  them  to  meet  the  Lord  in 
the  air'.  But  the  Pastor  has  contradicted  this  text 
by  saying  that  the  Lord  M'as  "present  nearly  a  year 
before  the  fact  [.'']  was  known."  We  are  to  meet  the 
Lord  in  the  clouds  when  he  comes ;  and  since  his  re- 
turn will  be  for  the  purpose  of  receiving  us  unto  him- 
self that  we  may  be  with  him,  it  is  evident  that  instead 
of  instituting  an  earthly  reign  of  a  thousand  years, 
he  will  take  us  to  heaven — to  the  place  he  has  gone 
to  prepare. 

The  moment  he  comes  in  the  clouds,  "every  eye 
shall  see  him,  even  they  that  pierced  him"  (Rev.  1: 
7).  Nothing  is  said  about  the  wicked  being  caught 
up  to  meet  him  in  the  clouds,  but  all  will  behold  liim. 


The  Lord's  Secand  Coming 


233 


The  reason  why  the  wicked  will  not  be  taken  up,  will 
be  because  they  will  not  be  ready.  "The  one  [right- 
eous] shall  be  taken,  and  the  other  [the  unrighteous] 
shall  be  left."  Reader,  are  you  ready  to  meet  him.' 
Remember  that  when  he  comes  it  will  then  be  too  late 
to  prepare.  They  that  are  ready  will  go  in,  aad 
the  door  Avill  be  shut. 

The  Do«r  of  SalyatiM  Cl««es  witk  His  Comiag 

"But  at  midnight  tlicre  is  a  cry.  Behold,  the  Bride- 
groom! Come  ye  forth  to  meet  him"  (Matt.  25:  1- 
13).  (You  should  read  this  parable,  every  word  of 
it.)  The  command  to  "come  forth  to  meet  the  Bride- 
groom" is  made  instantly  upon  the  revelation  of  his 
presence.  Some  of  the  virgins  were  without  oil  just 
at  this  cntical  moment.  They  asked  the  other  virgins 
in  their  company  for  oil.  It  was  denied  them,  so 
"they  went  away  to  buy."  While  they  were  gone, 
the  Bridegroom  came,  "and  they  that  were  ready 
went  in  with  him  to  the  marriage  feast:  and  tlie 
door  was  shut."  Jesus  said  elsewhere,  "Blessed  are 
they  which  are  called  unto  the  marriage  supper  of 
the  Lamb"  (Rev,  19:9).  This  blessing  can  be  real- 
ized only  by  those  who  go  in  before  the  door  closes 
and  shuts  the  world  out.  The  foolish  virgins  were 
shut  out.  Mr.  Russell  says  this  "door"  was  the  one 
that  athnitted  the  "elect"  to  the  liigh  calling,  the 
"Bride  class."  He  is  wrong.  The  "virgins"  of  the 
parable  were  not  the  bride  to  be  married.  They  were 
only  guests,  "bridesmaids,"  or  those  attending  the 
bride,  who  were  to  enjoy  the  supper.  So  the  Pastor's 
interpretation  fails  here.    There  can  be  no  waiting 


234 


Errors  of  RusseUism 


for  those  who,  at  the  critical  Instant  of  Christ's  com- 
ing, are  without  oil  in  their  vessels;  all  who  are  ready 
will  enter  in,  and  all  others  will  be  shut  out.  There  is 
positively  no  other  opportunity.  There  is  but  one 
heavenly  Bridegroom;  there  is  but  one  coming  fu- 
ture; there  can  be  but  one  marriage  supper;  hence 
but  one  marriage,  and  but  one  "door"  and  one  oppor- 
tunity of  entering  into  this  marriage. 

This  "door"  to  the  marriage  is  no  other  than  the 
door  into  God's  kingdom  future.  Let  us  prove  this. 
"When  once  the  master  of  the  house  is  risen  up,  and 
hath  slmt  to  the  door,  and  ye  begin  to  stand  without, 
and  to  knock  at  the  door,  saying,  Lord,  open  to  us; 
and  he  shall  answer  and  say  to  you,  I  know  you  not 
whence  ye  are;  then  shall  ye  begin  to  say.  We  did 
eat  and  drink  in  thy  presence,  and  thou  didst  teach 
in  our  streets ;  and  he  shall  say,  I  tell  you,  I  know 
you  not  whence  ye  are ;  depart  from  me,  all  ye  work- 
ers of  iniquity.  There  shall  be  the  weeping  and  the 
gnashing  of  teeth,  when  ye  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  the  prophets,  in  the  iong- 
DOM  OF  GOD,  and  yourselves  cast  forth  without" 
(Luke  13:  25-28).  Here  "house"  and  "kingdom"  are 
used  interchangeably.  The  master  of  the  house  shuts 
the  door.  Those  very  Jews  whom  Jesus  was  address- 
ing would  knock  for  entrance  and  be  refused.  This 
implies  a  time  when  their  probation  would  be  ended. 
When  is  it.''  Answer.  When  the  "door  is  shut." 
The  door  that  closes  against  "foolish  virgins"  will 
close  against  all  others  who  are  without  oil  when  the 
midnight  cry  announces  the  arrival  of  the  Bride- 
groom. When  Jesus  Christ  was  here  on  earth  the 
people  ate  and  drank  in  his  presence,  and  heard  liis 


The  Lord's  Second  Coming 


235 


teaching  on  the  sti-eets,  and  many  were  miraculously 
fed  by  him. 

Millennial  Dawnisra  claims  that  a  certain  door 
closed  in  1881,  atnd  since  that  date  none  have  had  or 
can  have  access  into  the  special  privileges  of  the 
"marriage  supper."  A  more  stupendous  falsehood 
was  never  invented.  The  door  of  mercy,  the  door 
of  salvation,  the  door  into  the  kingdom,  the  door  into 
the  glorious  privileges  of  the  marriage  supper  has 
not  3'et  closed.  It  will  not  close  until  Jesus  comes 
to  receive  the  bride. 

Jesus  Christ  Has  Not  Come 

We  know  this  for  the  following  reasons: 

First,  The  personal  Christ  is  to  come  from  heaven 
(Acts  1:9-11). 

Second,  His  coming  is  to  be  an  actual  revelation 
— "ever}'  eye  shall  see  him"  (Luke  17:30;  Rev.  1: 
7).  He  has  not  thus  been  "revealed  from  heaven"; 
no  one  has  seen  him;  hence,  he  has  not  yet  come. 
(Those  wlio  claim  that  he  has  are  the -false  prophets 
of  which  Jesus  foretold  in  Matt.  24:  24-26.) 

Third,  His  coming  is  to  be  sudden,  and  universalh/ 
JcnoK'n;  it  is  illusti-ated  by  the  literal  flash  of  light- 
ning (Matt.  24:27;  Luke' 17:  24). 

Fourth,  The  earth  and  its  works,  which  are  to  flee 
from  the  presence  of  the  world's  great  Judge,  to 
melt  and  consume  away  when  he  appears  on  his 
throne  of  judgment  (Rev.  20:11;  2  Pet.  3:7-10), 
are  still  standing. 

Fifth, .  When  Jesus  comes,  the  nations  are  to  be 
instqntly  separated,  the  righteous  taken  and  the  un- 
righteous left,  and  the  saints  are  to  be  caught  up 


236 


Errors  of  RusselUsm 


"to  meet  the  Lord  in  the  air."  This  has  not  taken 
place. 

SixtJi,  The  door  of  salvation  will  close,  and  pro- 
bation will  cease  at  the  second  coming  of  Christ. 
We  have  every  evidence  that  salvation  work  is  now 
going  on  in  the  world,  therefore  the  door  into  the 
kingdom  has  not  closed,  and  the  Lord  is  still  on 
his  mercy-seat  in  heaven.  Amen. 


CHAPTER  XXIX 


THE  RESURRECTION  OF  THE  DEAD 

Millennial  Dawn  has  much  to  say  about  the  resur- 
rection ;  but  its  doctrines  are  out  of  harmony  with 
the  Bible,  whose  teaching  on  this  subject  is  clear 
and  definite.  After  a  brief  examination  of  Mr.  Rus- 
sell's views,  I  will  proceed  to  set  forth  the  Scriptural 
doctrine  of  the  resurrection. 

Here  is  Millennial  Dawn  on  the  resurrection : 

"A  resurrection  will  mean  to  the  world  a  reorganization  of 
a  human  body,  and  its  vivifying  or  quickening  with  life- 
energy,  the  spirit  of  life.  To  the  Gospel  Church,  shares  in 
the  'first  resurrection,'  it  will  mean  the  iinparta^ion  of  the 
spirit  of  life  or  life-energy  to  a  spirit  body." — Studies, 
Series  V,  p.  '316. 

Notice  his  distinction.  To  the  world,  the  resur- 
rection is  the  restoration,  or  regeneration,  of  a 
"human  body" ;  but  to  tlie  church,  a  "spirit  body." 
Now,  the  Bible  makes  no  such  distinction.  The  texts 
cited  by  Russell  in  favor  of  this  view  are  Ezekiel  37 
and  Dan  12 :  2.  Ezekiel  37  is  figurative  or  poetical 
and  has  no  reference  whatever  to  the  literal  resur- 
rection of  tlie  dead,  but  refers  to  the  resurrection  of 
the  dead  hope  of  Israel,  ilie  I'evival  of  tlieir  spiritual 
life  and  relationsliip  with  God,  etc.,  as  tlie  reading  of 
the  chapter  will  plainly  show.  Notice  verses 
16-23.  Dan.  12:2  predicts  "everlasting  contempt" 
for  those  who  have  "done  evil,"  but  it  gives  no  hint  of 
restoring  to  them  only  a  "human  body"  like  the  one 
which  dies.  This  Millennial  Dawn  idea  emanated 
from  the  lower  regions.  It  is  eminently  Satanic. 
237 


238 


Errors  of  Russellism 


Again  we  quote  Russell:  "Tl)e  dead  in  Christ  are 
even  now  risen  and  exalted  with  our  Lord  and  Head." 
—Studies,  Vol.  Ill,  p.  301.  Elsewhere  the  Pastor 
tells  us  they  arose  in  April,  1878.  We  do  not  believe 
it;  and  before  we  are  done  with  tliis  book,  we  hope  to 
convince  you  that  we  have  good  reasons  for  not  be- 
lieving it.  And  not  only  were  the  dead  raised  in 
18T8,  according  to  Russell's  "plan,"  but  "one  by  one, 
imperceptibly  to  the  world,  the  saints  are  now  being 
changed  [he  means  immortalized]  and  are  joining 
the  company  of  the  Church  Triumphant." — Studies, 
Series  III,  p.  241.  This  work  of  "changing,"  "de- 
livering," all  tlie  living  saints,  he  says,  must  take 
place  before  1914  (p.  228).  According  to  this  doc- 
trine, the  resurrection  of  the  righteous  is  past  al- 
ready, and  the  change  of  the  living  members  of  the 
body  is  complete ;  hence  the  only  thing  left  for  us 
after  1914  is  the  resurrection  of  a  marred  and  mortal 
human  body,  and  the  millermial  age  in  which  to  reach 
Edenic  perfection,  which  is  never  to  culminate  in  im- 
mortality as  it  has  with  those  who  were  so  fortunate 
as  to  have  lived  prior  to  1914. 

Says  Russell  in  Vol.  I,  p.  191 : 

Paul  says  that  the  first  man  (who  was  a  sample  of  what 
the  race  will  be  when  perfect)  was  of  the  earth,  earthly; 
and  liis  posterity,  with  the  exception  of  the  Gospel  Church, 
will  in  the  resurrection  still  be  earthly,  human,  adapted  to 
the  earth. 

Of  the  resurrection  he  further  says: 

And  this,  indeed,  will  be  a  re-creation — still  greater 
manifestation  of  divine  power  than  was  the  original  crea- 
tion of  Adam  and  Eve.  It  will  be  the  re-creation  of  fifty 
billions  instead  of  two  persons. — Studies,  Vol.  V,  p.  347. 


The  Resurrection  of  the  Dead 


239 


Think  of  this.  Not  a  resurrection,  but  a  creation. 
There  is  no  hint  in  the  Bible  that  the  creation  of 
Adam  and  Eve  was  a  resurrection.  Pastor  Russell 
is  forced  to  use  the  term  "re-creation,"  for  his  ridi- 
culous doctrines  have  him  hemmed  in.  "Death,"  he 
teaches,  "is  extinction  of  being" ;  consequently  the 
only  way  for  man  to  live  any  more  is  to  have  another 
creation. 

If  death  is  extinction  of  being,  of  course  God  has 
nothing  to  build  from  in  a  resurrection  but  earth  and 
air;  so  it  is,  indeed,  as  Russell  terms  it,  a  "re-crea- 
tion." 

Imagine  God's  re-creating  fifty  billions  of  souls 
who  died  in  sin,  and  bringing  them  into  the  world  full 
of  depravity  and  iniquit}',  as  they  died — liars,  adul- 
terers, murderers,  blasphemers,  etc.  And  this  stu- 
pendous multitude  of  evil-doers  are  to  have  a  different 
kind  of  probation.  Formerly  they  knew  not  the 
length  of  life;  the}^  knew  death  was  sure  and  linhle 
to  overtake  them  any  hour;  but  in  the  millennium 
they  are  to  have  a  luindrcd,  and  a  thousand  years,  to 
improve  their  moral  conditions.  And  if  they  fail, 
their  punishment  will  only  be  a  "blatting  out,"  a 
cessation  of  life,  absolute  "extinction  of  being."  Is 
not  this  idea  of  a  future  chance  a  boon  for  ungodly 
sinners,  miserable  hypocrites,  and  lukewarm  pro- 
fessors ? 

Now  observe  how  gradual  this  resurrection  is  to  be 
according  to  the  transplendent  light  (.'')  and  bur- 
nished glory  (.?)  of  Millennial  Dawn.  The  author 
says  that  man  "shall  be  lifted  up  inch  by  inch,  step 
by  step,  out  of  the  death  condition,  until  he  shall 
attain  to  life  in  its   fulness,   in  its  completeness." 


240 


Errors  of  Russellism 


• — Studies,  p.  700.  Again,  he  says,  "Neither  does 
anastasis  [anastasis  is  the  Greek  word  for  resurrec- 
tion] change  tlie  nature  of  the  being  that  shall  be 
raised  up,  for  the  raised-up  one  will  be  of  the  same 
nature  as  when  he  died." — P.  706. 

Now,  if  tlie  resurrection  does  not  change  man's  na- 
ture, and  justification  does  not  [for  ,so  itusscjl 
teaches],  how  is  man  to  be  changed?  Neither  growth 
nor  development  does  it.  The  blood  of  animals  could 
not  take  away  sins ;  stoning  did  not  accomplish  it. 
The  bad  nature  can  not  be  exterminated  by  beating; 
yet  during  the  supposed  millennium  Russell  has  done 
away  with  all  means  of  salvation  but  the  "iron  rod" 
rule.  He  has  repeatedly  told  us  that  the  nations 
will  be  forced  into  obedience  by  the  inflexible  laws 
and  enforcements  of  the  new  kingdom.  This  is  equiva- 
lent to  saying  that  the  blood  of  Christ  has  proved 
itself  to  have  been  ineflicacious,  and  hence  a  failure. 
If  any  one  doubts  this,  let  him  study  Millennial 
Dawnism  as  I  have  done  and  be  convinced  that  this 
picture  is  not  overdrawn. 

Once  more.  Elder  Russell  thinks  that  the  dead, 
that  is,  the  unrighteous  dead  may  be  raised  in  answer 
to  prayer  of  faith.  This  is,  he  says,  most  "reason- 
able" ;  for  it  would  recall  the  dead  "gradually,"  etc. 
(see  Vol.  IV,  p.  641).  Perhaps  he  anticipates  the 
possible  amount  of  trouble  the  saints  would  have 
managing  "fifty  billions"  of  resurrected  or  "re-cre- 
ated" rebels  at  one  time.  If,  as  Millennial  Dawn 
urges  men  to  believe,  death  is  extinction  of  being,  noth- 
ing, absolutely  nothing  being  left  of  men,  no  mind, 
"thought,  device  or  knowledge,"  the  best  thing  God 
could  do  would,  it  seems  to  me,  be  to  let  them  remain 


The  Resurrection  of  the  Dead 


241 


as  they  are — extinct.  Or,  if  tlicy  are  to  be  re-cre- 
ated, why  not  create  them  holy,  make  them  pure 
to  begin  with?  Would  not  their  past  experience 
Avith  sin  [if,  indeed,  i\\ey  have  any  recollection  of 
the  past  after  a  few  thousand  years  of  unconscious 
extinction  in  the  grave]  serve  the  same  purpose  any- 
way? 

This  is  enough.  Any  reader  ought  by  this  time  to 
be  able  to  see  the  utter  folly  and  senseless  jugglings 
of  Millennial  Dawnism.  Let  us  now  consider  the 
Scriptural  teaching  on  the  resurrection. 

I.  The  resurrection  of  the  dead  is  unconditional, 
hence  universal. 

Nowhere  in  the  Scriptures  has  God  predicated  the 
resurrection  of  the  dead  upon  any  stated  conditions 
whatever.  The  fact  of  Christ's  own  personal  quick- 
ening from  the  dead  establishes  the  fact  of  the  resur- 
rection of  every  child  of  Adam's  race.  "For  as  in 
Adam  all  die,  so  also  in  Christ  shall  all  be  made  alive" 
(1  Cor.  15:22).  This  text  is  hard  on  Millennial 
Dawn  teaching,  and  Russell  knows  it;  therefore  he 
brands  it  a  "mistranslation,"  as  he  does  other  texts 
so  destructive  to  his  heresy,  and  proceeds  to  change 
the  phraseology  so  as  to  make  it  seem  different. 

It  is  no  strain  on  the  nerves  of  that  writer  to  as- 
sume the  place  of  a  Bible  critic  and  whenever  a  text 
is  damaging  to  his  doctrine,  he  unhesitatingly  casts 
aside  of  the  foremost  rank ;  the  combined  scholarship 
of  the  mighty  phalanx  of  Bible  translators  with  all 
their  helps,  inclviding  scores  of  versions  of  the  Scrip- 
ture in  many  languages,  and  the  hundreds  of  ancient 
manuscripts  of  the  Sacred  Writings.    The  Bible  and 


242 


Errors  of  Russellism 


Millennial  Dawn  are  both  right  so  long  as  they  agree 
(?);  bitt  the  moment  they  differ,  the  Bible  text  is 
braiided  as  a  "mistranslation,"  while  Russellism 
maintains  its  integrity  and  infallibility. 

But  some  of  us  are  inclined  to  go  with  the  Bible, 
no  matter  where  iMillcnnial  Dawnism  leads.  The 
American  Standard  Version  reads,  "For  as  in  Ad<im 
all  die,  so  also  in  Christ  shall  all  be  made  alive."  This 
settles  it.  Physical  death  is  here  meant,  for  it  is  the 
literal  resurrection  of  the  dead  that  the  apostle  is 
discussing  throughout  tliis  chapter. 

"In  Adam  all  die."  Not  having  inherent  physical 
immortality,  and,  after  being  driven  from  the  garden, 
not  having  any  means  of  prolonging  his  life  per- 
petually, Adam  eventually  died.  So  it  has  been  with 
all  his  posterity.  Death  is  universal.  But  in  Christ 
"all,"  the  same  all  that  died  in  Adam  (or  like  Adam), 
are  to  be  made  alive.  This  most  emphatically  teaches 
an  unconditional  and  universal  resurrection  of  the 
dead. 

II.  This  resurrection  is  to  be  instantaneous. 

"Marvel  not  at  this:  for  the  hour  cometh,  in  which 
all  that  are  in  the  tombs  shall  hear  his  voice,  and  shall 
come  forth;  they  that  have  done  good,  unto  the 
resurrection  of  life;  and  they  that  have  done  evil, 
unto  the  resurrection  of  judgment"  (John  5:  28,  29). 
The  preceding  words  convey  clearly  the  idea  that  in 
one  hour,  that  is,  at  a  definite  point  of  time,  all  the 
dead  are  to  come  forth  simultaneously.  "The  hour  is 
coming,"  said  Jesus,  "in  which  all  that  are  in  the 
tombs  shall  come  forth."  This  will  be  not  only  a 
universal  but  an  instantaneous  resurrection.  Turn- 
ing to  1  Cor.  15:51,  52,  we  read;  "Behold,  I  tell 


The  Resurrection  of  the  Dead 


243 


you  a  mystery :  we  all  shall  not  sleep,  but  we  shall  all 
be  changed,  in  a  moment,  in  the  twinkling  of  an  eye, 
at  the  last  trump :  for  the  trumpet  shall  sound,  and 
the  dead  shall  be  raised  incorruptible,  and  we  shall 
be  changtd." 

Russell  teaches  that  in  1881  the  righteous  dead 
were  raised;  that  since  that  time  the  living  members 
of  Christ's  body  are  being  "changed"  "one  by  one," 
as  fast  as  they  get  "ripe,"  "reach  perfection" ;  and 
that  this  "change"  takes  place  the  instant  of  physi- 
cal death.  But  the  pastor's  doctrine  differs  from 
Paul's  by  the  wide  margin  of  thirty-three  years — 
the  lapse  of  time  in  which  the  latter  claims  the  saints 
are  to  be  "changed  one  by  one."  Paul  says  that 
"in  a  moment,  in  the  twinkling  of  an  eye,"  "we  all 
shall  be  changed,"  "and  the  dead  shall  be  raised" ; 
Eussell  says  thirty-three  years.  Seeing  that  they 
differ  thus,  whose  testimony  shall  we  accept,  Russell's 
or  Paul's? 

If  language  has  not  lost  its  significance,  all  the 
living  members  on  earth  and  all  the  dead  in  the  tombs 
will  be  "changed"  and  "raised"  in  a  moment.  Even 
a  fool  knows  what  the  "twinkling  of  an  eye"  means. 
To  stretch  this  flash  of  the  eye  out  over  a  period  of 
thirty-three  years  is  ridiculous.  If  a  man  is  thirty- 
three  years  twinkling  his  eye,  then  God  will  be  ail 
that  time  raising  the  dead  and  changing  the  living 
saints,  and  a  "moment,"  an  instant,  a  tick-of  a  watch, 
may  be  taken  to  mean  a  man's  lifetime,  or  any  other 
length  of  time.  May  the  Lord  save  us  from  such 
silly  and  wicked  perversions  of  the  Bible ! 

III.  It  is  the  literal  or  actual  resurrection  of  the 
body  from  the  graves. 


244 


Errors  of  RusselUsm 


For  convenience,  we  will  let  "graves"  stand  for  the 
receptacle  of  all  the  dead  bodies.  Hades  contains 
the  disembodied  spirits.  Millions  of  bodies  have  been 
buried  in  graves  or  tombs,  while  thousands  have  gone 
down  into  the  seas,  and  many  others  have  been  de- 
stroyed by  fii-e,  wild  animals,  etc.  All  these  must 
relinquish  their  dead  at  the  command  of  God  when 
the  last  trumpet  sounds. 

But  we  are  not  going  to  be  too  literal.  We  are  not 
expecting  a  resurrection  of  the  fleshly,  earthy,  hu- 
man body.  ■  The  relation  of  the  fleshly  to  the  spiri- 
tual, the  resurrected  bod}',  will  compare  with  tlie 
relation  of  a  grain  of  wheat  to  the  "body,"  or  stalk, 
that  springs  from  the  grain.  And  bear  in  mind  that, 
without  a  direct  creation,  there  can  be  no  stalk  of 
wheat  unless  tlie  grain  is  first  "planted,"  so  there 
can  be  no  "glorious"  body  in  the  resurrection,  unless 
the  "fleshly,"  or  human,  body  has  been  planted.  But 
just  as  the  grain  has  a  bodily  form  characteristic 
of  itself,  so  that  which  springs  from  it  also  has  a 
body,  though  it  differs  from  the  grain  both  in  form 
and  in  glory.  Hence  wo  may  expect  an  actual  spiri- 
tual body  of  some  form  in  the  resurrection. 

The  very  direct  statement  of  Jesus  himself,  and 
also  that  of  the  apostles,  assures  us  that  there  shall 
be  an  actual  resurrection  of  the  dead.  "All  that  are 
in  the  tombs  shall  come  forth."  "And  the  sea  gave 
up  the  dca<f'  which  were  in  it." 

Elder  Russell  has  labored  hard  to  do  away  with 
the  literalness  of  Christ's  resurrection;  but  some 
facts  connected  with  his  resurrection  that  stand  out 
in  bold  type  and  undisputed  form  are  very  hard  on 
Millennial  Dawn. 


The  Resurrection  of  the  Dead 


245 


First,  every  Bible  reference  to  this  point  implies  an 
actual  resurrection  of  Christ  from  the  dead.  The 
very  Jesus  that  was  among  them,  known  of  them,  and 
seen  by  them  over  and  over  again,  was  the  Jesus  that 
was  to  be  crucified  and  to  rise  from  the  dead  the 
third  day.  It  is  not  so  much  a  question  of  what  the 
people's  ideas  were  generally  concerning  the  divinity 
of  Christ.  They  saw  him  as  a  man;  and  when  cruci- 
fixion was  spoken  of,  all  understood  that  Jesus  of 
Nazareth,  the  man  in  the  flesh,  the  actual  physical 
being  they  viewed  with  their  eyes  and  handled  with 
their  hands,  was  the  one  who  was  to  die.  And, 
naturally  enough,  they  expected  the  resurrection 
of  this  same  Jesus,  if  they  understood  enough  of  his 
teaching  to  expect  anything  of  the  kind,  as  the  Book 
shows. 

"The  Son  of  man  must  suffer  man}'  things,  and  be 
rejected  of  the  elders  and  chief  priests  and  scribes, 
and  be  slain,  and  be  raised  the  third  day"  (Luke  9: 
22).  A  long  list  of  Scripture  citations  are  unneces- 
sary ;  two  or  three  are  enough.  "Jesus  answered  and 
said  unto  them.  Destroy  this  temple,  and  in  three 
dixys  I  will  raise  it  up.  Then  said  the  Jews,  Forty 
and  six  years  was  this  temple  in  building,  and  wilt 
thou  rear  it  up  in  three  days.''  B%it  he  spake  of  the 
temple  of  his  body'  (John  2:19-21).  Is  Christ 
found  to  be  a  falsifier  by  Elder  Russell?  Jesus  Christ 
prophesied  to  those  Jews  that  if  they  destroyed  the 
temple  of  his  body  he  would  raise  it  up  in  three  days." 
If  his  bod}'  was  not  raised  the  third  day  from  the 
tomb,  then  the  Son  of  God  is  found  a  liar  and  Mil- 
lennial Dawn  is  right. 

Elder  Russell  says,  "We  do  not  know  what  became 


246 


Errors  of  Russellism 


of  Christ's  body."  The  apostles  all  knew.  "God 
raised  him  from  tlie  dead."  "Then  opened  he  their 
understanding  that  they  might  understand  the  Scrip- 
tures, and  said  unto  them,  Thus  it  is  written,  and 
thus  it  behooved  Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day"  (Luke  24:4S,  46).  We 
believe  this  testimony.  It  is  worthy  of  implicit  faith. 
The  apostles  all  believed  it. 

Peter  affirmed  Ills  belief  in  it  in  the  following  words, 
as  he  spoke  under  the  inspiration  of  the  Holy  Ghost : 
"Him,  being  delivered  by  the  deteniiinate  counsel 
and  foreknowledge  of  God,  ye  have  taken,  and  by 
wicked  hands  have  crucified  and  slain:  whom  God 
hath  raised  up,  having  loosed  the  pains  of  death" 
(Acts  2:23,  24).  It  was  the  "pains  of  death" 
through  crucifixion  that  brought  Christ  down  into 
the  tomb.  "Loosing  the  pains  of  death"  was  break- 
ing those  bars  asunder  and  raising  up  the  very  man 
that  was  slain.  This  was  most  emphatically  done. 
The  Christ  that  was  crucified  was  the  Christ  that 
v.'as  raised  from  the  dead.  The  temple  the  Jews 
"destroyed"  was  the  one  Jesus  "raised  up  the  third 
day."  • 

Paul  believed  just  as  Peter  did.  He  used  tlusc 
words  in  a  sermon  he  delivered  at  Antioch  in  Pisidia : 
"And  when  they  had  fulfilled  all  that  was  written  of 
him,  they  took  him  down  from  the  tree,  and  laid  him 
in  a  sepulclier.  But  God  raised  him  from  the  dead: 
and  he  was  seen  many  days  of  them  which  came  up 
with  him  from  Galilee  to  Jerusalem,  who  are  his 
witnesses  unto  tiie  people"  (Acts  13:29-31). 

Thus  the  apostles  witnessed  to  Christ's  resurrec- 
tion.   They  knew  what  became  of  the  body  that  was 


The  JtesurrcGtion  of  the  Dead 


247 


crucified.  Elder  Russell  says  he  does  not;  then  he  is 
an  unreliable  witness.  In  the  most  emphatic  language 
that  Inspiration  could  give,  it  is  declared  over  and 
over  again  that  the  Christ  who  died  for  us  "was 
raised  againi  for  our  justification"  (Rom.  4:  25).  If 
Mr.  Russell's  "understanding"  were  "opened"  as  the 
apostles'  was,  then  he  could  understand  the  Scrip- 
tures and  have  faith  in  the  resurrection  of  Clirist's 
body  from  the  dead. 

Early  on  Sunday  morning  we  find  some  of  Jesus' 
disciples  at  the  tomb.  Mary  Magdalene  was  first. 
Upon  arriving  there,  she  found  that  the  body  of  Jesus 
was  gone.  She  hastened  to  Peter  and  "that  other 
disciple"  with  the  words,  "They  have  taken  away 
tlie  Lord  out  of  the  scpulcher."  These  two  apost^les 
hurried  to  the  tomb  and  found  the  "linen  cloths" 
otdy.  They  were  astounded,  "for  as  yet  they  knew 
not  the  scripture,  that  he  must  rise  again  from  the 
dead"  (John  20:  1-9). 

Elder  Russell  claims  that  it  was  another  body,  or 
"various"  bodies  that  Jesus  appeared  in,  to  suit  the 
occasion.  These,  he  says,  were  instantly  created  and 
often  the  appearances  were  instantly  dissolved.  In 
support  of  his  denial  of  the  bodily  resurrection  of 
Christ,  he  points  out  that  Mary  did  not  recognize 
Jesus  on  the  instant  of  seeing  him  (John  20:  14,  15), 
and  that  the  two  who  were  accompanied  by  him  on 
tlie  way  to  Emmaus  did  not  know  him  for  some  time. 
An  examination  of  his  argument  will  show  its  flimsi- 
ness. 

At  the  tomb,  Mary  had  been  weepings  she  was  not 
expecting  to  see  Jesus  himself ;  she  was  not  fully  fac- 


248 


Errors  of  Russellism 


ing  the  Lord  at  first.  These  three  facts  alone  are 
sufficient  to  account  for  her  failure  to  recognize  Jesus 
instantly.  When  Jesus  spoke  to  her,  calling  her 
nauie,  "she  turned  herself,"  and  then  she  knew  him. 
Read  the  narrative  for  yourself  in  John  20.  As  to 
the  trip  to  Emmaus,  there  is  not  the  slightest  evid- 
ence that  he  looked  different.  On  the  other  hand,  the 
failure  of  the  two  disciples  to  recognize  him  is  plainly 
attributed  to  the  fact  that  "their  eyes  were  holden 
that  they  should  not  know  him."  Later  "their  eyes 
were  opened,  and  they  knew  knew  him"  (Luke  24: 
16,  31).  Thus,  Russell's  argument  is  shown  to  be 
without  support. 

On  one  occasion  after  his  resurrection  Jesus  sud- 
denly appeared  in  the  midst  of  his  disciples.  "They 
were  terrified  and  affrighted,  and  supposed  that  they 
had  seen  a  spirit  [Russell  says  Jesus  was  raised  a 
spirit  being,  and  is  invisible].  And  he  said  unto  them, 
Why  are  yc  troubled?  and  why  do  thoughts  arise 
in  your  hearts.''  Behold  my  hands  and  my  feet,  that 
it  is  I  myself:  handle  me,  and  see;  for  a  spirit  hath 
not  flesh  and  boDcs,  as  ye  see  me  have.  And  wIk'u 
he  had  thus  spoken,  he  showed  them  his  hands  and  his 
feet"  (Luke  24:96-40).    See  also  John  20:26,  2T. 

Observe  that  Jesus  was  seen  of  them  "many  daj-s" 
(Acts  13:  30)  ;  that  these  appearances  were  to  their 
natural  vision ;  that  he  walked  and  talked  with  them 
as  a  man  (Luke  24)  ;  that  he  even  ate  with  them,  etc. 
Immediately  after  his  resurrection  his  body  disap- 
peared from  the  tomb  (John  20)  ;  and  when  his  dis- 
ciples saw  him  (if  the  particulars  are  given  at  all), 
it  was  in  that  body  that  had  been  nailed  up  and 
pierced  (John  20).    He  unliesitatingly  affirmed  to 


The  Resurrection  of  the  Bead 


249 


them,  "It  is  I  myself,"  not  a  spirit.  A  spirit  is  not 
a  tangible  being;  "handle  me,  and  see." 

If  on  the  occasion  of  each  of  these  appearances 
Jpsus  had  a  different  bod}',  one  instantly  created  to 
suit  the  particular  circumstances  and  afterward  in- 
stantly "dissolved,"  he  certainly  succeeded  splendidly 
in  palming  off  a  supposed  resurrected  body  that  in 
fact  had  never  been  raised.  The  elders  and  chief 
priests,  with  the  aid  of  the  soldiers  who  guarded  the 
tomb,  manufactured  and  disseminated  a  similar  false- 
hood. It  was  that  his  disciples  came  by  night  and 
stole  him  away  while  the  soldiers  slept  (Matt.  28: 
11-15).  But,  according  to  Russell,  instead  of  the 
disciples'  stealing  the  body  away,  God  himself  did 
it,  either  hiding  it  or  dissolving  it  into  gases ;  the 
Pastor  does  not  know  which.  One  thing  he  docs 
know  {?)  however — it  was  not  raised  from  the  dead. 
Fortunate  enough,  indeed,  for  the  disciples  that  they 
did  not  undertake  to  practise  a  resurrection  fraud 
by  stealing  the  body  of  Jesus  from  the  tomb;  for 
God  has  preserved  their  innocence  and  righteousness 
by  committing  {?)  the  crime  himself. 

So  Russell  has  invented  an  accusation  and  hurled  it 
into  the  face  of  God,  that  those  wicked  Jcavs  never 
dreamed  of;  namely,  that  instead  of  the  disciples' 
secretly  removing  the  body  of  Jesus  in  order  to 
propagate  a  fi-aud,  God  did  it  all  himself,  and  not 
even  the  apostles  themselves  knew  it.  Only  Pastor 
Russell  and  his  "little  flock"  know  it ;  that's  all. 

"Yea,  and  we  are  found  false  witnesses  of  God; 
because  we  have  testified  of  God  that  he  raised  up 
Christ :  whom  he  raised  not  up,  if  so  be  that  the  dead 
rise  not."  "But  now  is  Christ  risen  from  the  dead, 


250 


Errors  of  Russellism 


and  become  the  first-fruits  of  them  that  slept"  (1 
Cor.  15:  15,  20).  Since,  therefore,  it  is  a  Bible  fact 
that  Christ  was  raised  from  the  dead,  there  will  be  a 
resurrection  of  the  dead.  "Mortality  shall  put  on 
immortality;  and  corruption  shall  put  on  incorrup- 
tion."  This  is  literal  enough,  and  personal  enough. 
It  may  be  that  only  a  small  per  cent,  of  the  elements 
which  at  one  time  or  another  composed  the  natural 
body  will  enter  into  the  new  one  at  the  resurrection ; 
but  we  shall  have  these  "spiritual  bodies"  because  we 
had  physical  bodies.  Amen.  This  is  our  faith  and 
our  hope,  and  we  with  patience  wait  "for  the  adop- 
tion, to  wit,  the  redemption  of  our  bodies"  (Rom. 
8:23). 

IV.  It  is  a  resurrection  to  immortality. 

"But  when  this  corruptible  shall  have  put  on  in- 
corruption,  and  this  mortal  shall  have  put  on  im- 
mortality, then  shall  come  to  pass  the  saying  that  is 
written,  Death  is  swallowed  up  in  victory.  O  death, 
where  is  thy  sting.?  O  grave,  where  is  thy  victory.-'" 
(1  Cor.  15:54.,  55). 

Two  Greek  words  are  used  in  the  New  Testament 
to  express  an  undying  and  deathless  condition  after 
the  i-esurrection.  One  is  found  in  1  Cor.  15:  53,  54, 
and  1  Tim.  6:  16;  and  in  these  three  verses  the  word 
is  translated  "immortality."  The  other  is  trans- 
lated "incorruption"  in  1  Cor.  15:42,  50,  53,  54; 
"immortality"  in  Rom.  2:7;  2  Tim.  1:10;  "sin- 
cerity" in  Eph.  6:24.  The  American  Revised  Ver- 
sion reads  "incorruption"  instead  of  "immortality" 
in  Rom.  2:  7.  According  to  Paul  in  1  Cor.  15:  52- 
64,  these  two  Greek  words  are  synonymous  in  their 


The  Resurrection  of  the  Dead 


251 


results.  He  says,  "For  this  corruptible  must  put 
on  incorruption,  and  tliis  mortal  must  put  on  im- 
mortality." That  the  two  Greek  words  occur  here 
and  are  applied  by  him  to  the  body  and  its  change 
to  deathlessness  is  unquestionable ;  hence  they  must 
have  the  same  general  meaning.  It  may  be  that  the 
apostle  uses  one  to  apply  to  the  resurrected  body, 
and  the  other  to  the  changed  hody ;  in  fact,  this  seems 
to  have  been  in  his  mind;  but  if  this  is  granted,  it 
does  not  alter  the  case. 

Before  this  resurrection  Christ  only  hath  immor- 
tality." This  is  not  applied  to  him  in  the  sense  of 
excluding  God  or  the  hoi}-  angels,  but  applied  to  him 
as  a  risen  Christ,  he  being  the  only  man  that  has  ever 
yet  been  raised  from  the  dead  to  immortality.  But 
after  the  resurrection  all  the  saints,  yea,  all  men, 
will  be  immortal  (1  Cor.  15). 

Russell  teaches  that  this  resurrection  will  restore 
Adam's  humanity,  and  will  not  change  us  to  a  state 
of  eternal  deathlessness.  But  what  is  the  testimony 
of  truth.''  "And  many  [or,  the  man}^]  of  them  that 
sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  life,  and  some  to  shame  and  everlasting 
contempt"  (Dan.  12:  2),  In  this  text  mere  existence 
is  not  the  principal  thought.  "Everlasting  life"  is 
not  simply  everlasting  existence.  When  Jesus  prom- 
ised everlasting  life,  he  did  not  promise  mere  eternal 
existence.  Tlie  future  and  eternal  existence  of  man  is 
assumed,  taken  for  granted,  throughout  the  Lord's 
and  the  apostles'  teachings. 

"He  that  believcth  on  tl>c  Son  hath  everlasting 
life."  Does  this  refer  to  a  mere  existence.''  No;  the 
man  exists  whether  he  believes  or  not.  Faith  in  God 


252 


Errors  of  Russellism 


has  nothing  whatever  to  do  with  a  man's  entity. 
Hence  to  awake  to  "everlasting  life"  means  to  rise  in 
the  possession  of  a  character  that  entitles  the  man  to 
a  place  with  Christ  in  his  eternal  kingdom.  On  the 
other  hand,  to  awake  to  "shame  and  everlasting  con- 
tempt" means  to  arise  in  both  an  unholy  and  im- 
mortal condition. 

"Soul  and  body  are  destroyed  in  Gehenna  of  fire." 
"Cast  into  hell,"  "where  their  worm  dieth  not,  and 
the  fire  is  not  quenched."  These  scriptures  too  show 
that  the  spiritual  condition  of  the  soul  has  nothing 
to  do  with  the  resurrection  of  the  hody;  that  the 
body  inherits  deathlessness  in  the  resurrection ;  and 
that  the  spiritual  condition  of  the  man  determines 
where  he  shall  spend  eternity.  Again,  that  man,  soul 
and  body,  becomes  indestructible,  so  far  as  future 
retribution  is  concerned,  is  plainly  taught  in  the  fol- 
lowing text :  "And  if  thine  eye  cause  thee  to  stumble, 
cast  it  out:  it  is  good  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  rather  than  having  two 
eyes  to  be  cast  into  hell ;  where  their  worm  dieth  not, 
and  the  fire  is  not  quenched"  (Mark  9:  47,  48). 

That  punishment  after  death  does  not  destroy  even 
a  man's  memory  or  eyesight  is  evidenced  from  the 
testimony  of  the  rich  man  in  hell,  who  could  "see 
Abraham  and  Lazarus  afar  off"  and  could  "re- 
member" that  he  had  "five  brethren  back  at  his  fa- 
ther's house  who  would  have  to  change  their  way  of 
living  in  order  to  escape  the  "torment"  he  himself 
was  in. 

Once  more:  "And  another  angel,  a  third,  followed 
them,  saying  with  a  great  voice.  If  any  man  worship- 
eth  the  beast  and  his  image,  and  receiveth  a  mark  on 


The  Resurrection  of  tlie  Dead 


253 


his  forehead,  or  upon  his  hand,  he  also  shall  drink 
of  the  wine  of  the  wrath  of  God,  which  is  prepared 
unmixed  in  the  cup  of  his  anger;  and  he  shall  be  tor- 
mented with  fire  and  brimstone  in  the  presence  of  the 
holy  angels,  and  in  the  presence  of  the  Lamb :  and  the 
smoke  of  their  torment  gocth  up  forever  and  ever 
[Greek,  unto  ages  of  ages]  ;  and  they  have  no  rest 
day  and  night"  (Rev,  14:9-11).  That  a  man  could 
not  suffer  "shame  and  everlasting  contempt"  or  be 
"tormented  forever  and  ever"  without  an  eternal 
existence  is  certain.  Blot  a  man  out,  annihilate  him, 
and  his  shame  ceases  and  his  torment  is  over. 

In  the  light  of  the  Word  of  God,  then,  a  never- 
dying,  or  deathless,  condition  is  entered  upon  in  the 
very  act  of  the  resurrection,  and  this  applies  to  the 
wicked  as  well  as  to  the  righteous. 

V.  This  resurrection  is  not  to  take  place  until  the 
last  day. 

"And  this  is  the  Father's  will  which  hath  sent  me, 
that  of  all  which  he  hath  given  me  I  should  lose  noth- 
ing, but  should  raise  it  up  at  the  last  day.  And 
this  is  the  will  of  him  who  hath  sent  me,  that  every 
one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life:  and  I  will  raise  him  up  at  the 
last  day"  (John  6:39,  40).  See  also  verses  44,  54. 
"Martha  saith  unto  him,  I  know  that  he  shall  rise 
again  in  the  resurrection  at  the  last  day"  (John  11 : 
24). 

These  foregoing  texts  are  plain.  The  resurrection 
of  the  dead  is  to  take  place  "rti  the  last  day."  Russell 
says  1878  to  1914  for  the  righteous,' and  during  the 
millennium  for  the  rest.    Since  neither  the  world  nor 


254 


Errors  of  RusselUsm 


time  ended  in  1878,  we  hare  no  hesitation  in  conclud- 
ing that  the  Pastor  has  erred  somewhere.  If  he  in- 
sists that  the  gospel  age  ended  in  1878,  I  make  the 
following  protest :  that  the  gospel  age  and  the  world 
are  two  different  things,  and  that  the  dead  are  not 
to  be  raised  until  the  world  itself  is  to  be  no  more. 
Here  is  my  proof : 

"So  man  lieth  do^vn,  and  riseth  not :  till  the  heavens 
be  no  more,  they  shall  not  awake,  nor  be  raised  out 
of  their  sleep"  (Job  14:  12).  The  aerial  heavens  are 
here  meant.  They  are  to  "perish,"  "wax  old,"  "be 
folded  up  like  a  garment  and  be  changed,"  "be  melted 
[or  dissolved]  with  fervent  heat."  Read  the  follow- 
ing texts:  Psa.  102:26;  Heb.  1:10-12;  2  Pet.  3: 
7-11.  The  earth  is  to  be  burned  at  the  same  time 
the  heavens  are  to  be  dissolved;  hence  when  the 
"heavens  are  no  more,"  this  earth  will  be  no  more; 
and  Job  said  that  the  dead  are  not  going  to  be  raised 
"till  the  heavens  be  no  more."  This  shows  that 
Russell's  resurrection  "plan"  is  only  a  myth.  The 
inspired  writers  krhcrv  notliing  about  a  resuri'ection 
in  1878,  and  hence  the  Scriptures  say  nothing  about 
it.  The  heavens  are  still  over  us,  and  the  days  and 
years  still  come  and  go ;  therefore  we  feel  safe  in  say- 
ing that  the  resurrection  is  not,  as  some  vainly  teach, 
"past  already." 

VI.  All  the  righteous  who  share  in  if  will  be  equal 
to  the  holy  ctngels,  and  all  the  wicked  will  he  'punished 
with  the  fallen  angels. 

"But  they  that  are  accounted  worthy  to  attain  to 
that  world,  and  theresuri-ectioufrom  the  dead,  neither 
marry,  nor  are  given  in  mai-riage:  for  neither  cw,n 


The  Resurrection  of  the  Dead 


255 


they  die  any  more:  for  tlie}^  are  equal  unto  the 
angels ;  and  are  sons  of  God,  being  sons  of  the  resur- 
rection" (Luke  20:35,  36).  "The  church  of  this 
gospel  age,"  saj's  Russell,  is  to  receive  "a  change 
from  the  human  nature  to  a  nature  above  the  angelic 
nature, — 'far  above  angels,  principalities,  and  powers,' 
partakers  of  tlie  divine  nature.'" — Series  \,  p.  222. 
Peter  tells  us  that  we  become  "partakers  of  the  divine 
nature"  here  and  now,  by  virtue  of  the  promises  of 
God,  in  the  act  of  escaping  "the  cori'uption  that  is  in 
the  world  througli  lust"  (2  Pet.  1:3,  4).  So  this 
"divine  nature  is  sbtaincd  in  S!>.lv.ition,  and  is  the  holy 
nature  that  vvc  receive  wlien  our  hearts  are  changed. 
Hence  immortiility  is  not  hinted  at  here. 

Notice  also  that  Elder  Russell  exalts  tlie  church 
"far  atove  angclj"  in  nature.  Jesus  said  nothing 
about  this.  He  s  lid  that  we  should  be  "equal  unto 
the  angels"  ;  therefore  th.e  Elder  misrepresents  Christ. 

As  for  the  wicked,  tlie  Lord  will  say  to  them,  "De- 
part from  me,  yc  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels"  (Matt.  25: -il). 
"Ye  are  of  your  father,  the  devil,  and  the  lusts  of 
your  father  ye  will  do"  (John  8:41).  "He  that 
committeth  sin  is  of  the  devil"  (1  John  3:8). 

When  poor  lost  souls  are  called  forth  in  the  last 
diix,  they  will  be  sent  down  to  eternal  night  to  be  with 
demons  and  the  fallen  angels,  and  will  suffer  icitli 
them  in  the  dark  burning  lake  of  eternal  damnation. 
The  angels  that  sinned  were  cast  down  to  hell ;  the 
rich  man  went  down  into  hell ;  likewise  those  who  are 
found  unworthy  of  the  kingdom  of  God  in  the  last 
daj'  will  be  driven  away  "into  e^'erlasting  fire,"  the 
same  hell  that  has.  been  "prepared  for  the  devil  and 


256 


Errors  of  Russellism 


his  angels."  The  righteous  will  share  the  bliss  of 
holy  angels ;  the  wicked  will  suffer  the  torments  of 
an  unending  hell. 


CHAPTER  XXX 


WILL  SATAN  AND  HIS  ANGELS  BE  ANNIHILATED? 

FoUoAving  is  Millennial  Dawn  doctrine: 

Not  only  have  we  evidence  that  immortality  pertains  only 
to  the  divine  nature,  but  we  have  proof  that  angels  are  mor- 
tal, in  the  fact  that  Satan,  who  was  once  a  chief  of  their 
number,  is  to  be  destroyed  (Heb.  2:14).  Tlie  fact  that  he 
can  be  destroyed  proves  that  angels  as  a  class  are  mortal. 

Tims  considered,  we  see  that  when  incorrigible  sinners  are 
blotted  out,  both  immortal  and  mortal  beings  will  live  for- 
ever in  joy  and  happiness  and  love. — Studies  in  the  Scrip- 
tures, Series  I,  p.  187. 

Thus,  Mr.  Russell  contends  that  the  devil  and  all 
his  angels  are  mortal,  reasoning  that  if  they  can  be 
"destroyed" — annihilated — they  must  be  mortal.  "In- 
cori'igible  sinners"  are  to  suffer  the  same  fate.  Now, 
all  this  would  do  to  believe  if  it  were  not  for  one 
thing,  and  that  is,  it  is  not  true.  Satan  possesses 
inherent  life,  or  an  independent  existence  from  God. 
He  does  not  depend  upon  the  ordinary  foods  and 
drink  to  preserve  life,  as  a  man  does.  The  same  is 
true  of  demons  and  fallen  angels.  By  this  I  do  not 
mean  that  either  Satan  or  his  angels  are  beyond  the 
control  of  God  Almighty;  for  they  are  not. 

To  destroy  Satan  does  not  mean  to  annihilate 
him.  "Destroy"  is  seldom  used  in  such  a  sense.  I 
will  cite  a  few  of  the  many  passages  where  the  word 
is  used,  in  order  to  show  that  annihilation  was  not 
meant  at  all,  nor  was  in  the  mind  of  the  writer: 
"Woe  unto  the  shepherds  that  destroy  and  scatter 
the  sheep  of  my  pasture"  (Jer.  23:1).  "O  Israel, 
thou  hast  destroyed  thyself"  (Hos.  13:  9).  "Destroy 
257 


258 


Errors  of  RvfutcJJiRVi 


not  him  with  thy  meat"  (Rom.  14:  15).  «Tre:icheth 
the  faith  which  once  he  destroyed"  (GaL  1 :  23). 

In  none  of  the  texts  above  does  the  word  imply 
annihilation.  Tlie  pastors  had  not  annihilated  the 
Lord's  people ;  Israel  had  not  annihilated  itself ;  a 
man  can  not  annihilate  his  brother  by  eating  meat; 
and  Paul  did  not  annihilate  the  faith  of  the  Chris- 
tians. The  word  has  a  figui-ative  application.  Often 
those  who  wrote  the  Scriptures  used  poetical  lan- 
guage. Before  Mr.  Russell  or  any  one  el:  c  can  prove 
his  annihilation  theory,  he  will  have  to  perform  the 
task  of  proving  that  "destroy"  means  "annihilate." 
If  he  fails  at  this  point,  his  creed  crumbles. 

When  plague  after  plague  had  been  visited  upon 
Pharaoh  and  the  land  of  Egypt,  his  servants  said, 
"Knowest  thou  not  yet  that  Egypt  is  destroyed?" 
(Ex.  10:  7;  chap.  8:  24,  margin).  But  the  land  Avas 
not  annihilated;  Egypt  was  still  there. 

Now  let  us  notice  Russell's  application  of  Heb* 
2:14.  Here  is  the  text  as  given  in  the  Amercian 
Standard  Version:  "Since  then  the  children  arc 
sharers  in  flesh  and  blood,  he  also  himself  in  like 
manner  partook  of  the  same;  that  through  death  he 
might  bring  to  nought  him  that  had  the  power  of 
death,  that  is,  the  devil;  and  might  deliver  all  them 
who  through  fear  of  death  were  all  tlieir  lifetime  sub- 
ject to  bondage"  (Heb.  2:14,  15).  The  bringing 
of  Satan  "to  nought"  was  to  take  place  before  the 
childi'en's  deliverance.  Was  the  devil  annihilated 
when  Jesus  came  and  broke  his  power.?  No;  but 
Jesus  did  bring  him  to  nought.  Said  he,  "I  beheld 
Satan  as  lightning  fall  from  heaven"  (Luke  10:  18). 

"To  this  end  was  the  Son  of  God  manifested,  that 


Win  Satan  and  His  Angels  be  Annihilated? 


259 


he  might  destroy  the  works  of  the  devil"  (1  John 
3:8).  The  devil's  works  ai-e  sin  and  disease  and 
death.  By  coming  to  Jesus  every  man  can  be  de- 
livered from  the  power  of  these.  Tliis  is  destructive 
to  Satan  and  his  kingdom.  It  does  not  annihilate  the 
imps  of  hell,  but  it  overcomes  their  power,  dispos- 
sesses them,  casts  th.cm  out,  brings  them  to  nought,  so 
that  they  no  longer  rule  in  the  hearts  of  the  redeemed. 
Scriptures  that  apply  only  to  the  children  of  God, 
Russell  Avants  to  apply  to  every  body  over  in  a  sup- 
posed millennium.  This  is  his  creed,  first,  last  and  all 
the  tin^e.  On  this  point  he  has  manifested  a  weakness 
that  is  both  lamentable  and  strikingly  evident. 

But  that  neither  Satan  nor  his  angels  are  to  be 
annihilated,  is  proved  by  the  following  texts.  Sin- 
ners "depart  into  everlasting  fii'e"  (Matt.  25:41). 
This  is  to  be  the  future  abode  and  punishment  of 
the  devil  and  his  angels.  The  term  "everlasting  fire" 
suggests  forcibly  to  us  an  everlasting  need.  The 
fire  is  to  burn  eternally,  if  the  word  "everlasting" 
has  not  lost  its  meaning  in  this  one  instance. 

Again :  "And  the  devil  that  deceived  them  was  cast 
into  the  lake  of  fire  and  brimstone,  v/here  are  also  the 
beast  and  the  false  prophet;  and  they  shall  be  tor- 
mented day  and  night  forever  and  ever  [Greek,  unto 
the  ages  of  the  ages]"  (Rev.  20:10).  Thus,  the 
Bible  declares  that  the  devil  and  the  false  prophets 
are  to  be  tormented  in  the  lake  of  fire  and  brimstone 
forever  and  ever.  So  far  is  this  from  teaching  anni- 
hilation, that  it  teaches  the  very  opposite.  Any  man 
wlio  can  read  annihilation  into  this  passage  has  lost 
all  reverence  for  God  and  all  respect  for  the  Scrip- 
tures, and  has  no  regard  for  the  meaning  of  language. 


260 


Jlrr,,r.<  of  R  11.1. tell  ism 


"For  if  God  spare*?  n<<\  ;m.-.  I>  v«|ien  they  sinned, 
but  cast  them  down  l<>  li-  ll.  ;.imI  .  ..ni'iiitted  them  to 
pits  of  dfirkness,  to  ))•  r-si  i  \.  <i  milo  judgment;  .  .  .  . 
The  Lord  knoweth  li^v.   t..  tlie  godlv  out  of 

temptation,  and  to  lsi-.  |p  fli.'  iiiiiii;litcous  under  'pun- 
ishment unto  the  day  ol'  iu.li;iii.  Mt "  (  2  Pet.  2:  9). 
Here  fallen  angels  ar.-  . I. •.•!;.  i  t-.l  to  !.o  kept  in  chains 
(Coiiimon  A'ersion)  oi-  |>lts  nt'  i-k ii.vss,  and  the  phiin 
iiiierrnce  is  that  thev.  h<  I|  "unrighteous"  men, 
are  waiting  for  a  fuinr-.  '|n<li;in"  iit.  There  is  no  anni- 
hilation doftnne  ]ier>;.  Inst-  .mI.  tin;  angels  wlio  sinned 
are  suffering  a  degi---  ><\  t..niciit.  the  same  as  the 
rich  man  who  went  io  -I"  |.  (<ll.  .l)  ..ne  day  on  earth 
and  waked  in  hell. 

In  one  place  the  d«  in.uis  s:.iil  t«>  .l.  -us,  "Art  thou 
come  to  destroy  us?"'  (  k  I  .-•_'+).  Were  they  ex- 
pecting anniliilation :  >'•>.  V.n-  from  it.  Matthew 
gives  this  record  of  ili.m:  ".\rl  thou  come  hither  to 
torment  us  before  th'  tiiii.  .-"  (<)i;.|..  8:29).  Their 
destruction  was  con-«-i..usly  f  ruoiiized  by  them  as 
future  torment.  Her-'  ".l-  st  r..y"  m«I  "torment"  are 
synonymous,  we  may  s!.y.  '!'<>  Lk  "tHrmented  forever 
and  ever"  is  not  aniiiliil:itic.ri :  ;<ii<l  it  not,  then  de- 
struction when  Scri})tiii:.|l\  ;.|)|>li<(l  to  the  punish- 
ment of  the  devil,  his  hh^-  Is.  oi-  t|i.;  wicked,  is  not 
annihilation,  or  extinct  ion  of  l.<  Iri^. 

So  Satan  will  not  hr  "liloti..!  ..nt"  of  existence; 
neither  will  his  angeh.  Tli'  ir  -  t.  rnHl  doom  is  scaled. 
The  fallen  angels  hix-  I ic-..! y  l...  (i  "cast  down," 
and  they  are  now  in  tli<  ".hm^ii-ons  of  darkness," 
awaiting  the  time  wlun  tie  i;i-.  ;.t  <;od  shall  cast  them 
into  the  lake  of  fire,  "li'  i-  iIk  v  «ill  be  tormented 
with  fire  and  brimston-  toi-.  \<  i-  :iii<l  -  ver — "unto  the 


Will  Satan  and  His  Angels  be  Anniliilafed? 


261 


ages  of  the  ages."  This  is  tlio  portion  of  their  cup. 
It  is  the  cup  of  a  rigliteous  God's  indignation.  It  is  a 
"cup"  unmixed  with  mercy. 

The  devil,  who  received  Adam  and  Eve,  and  took 
advantage  of  their  hberty  and  usurped  autliority, 
lied  to  them,  and  plunged  the  world  into  sin  and 
death,  must  pay  for  his  wicked  career.  The  angels 
who  fell  and  who  have  been  the  enemies  of  a  holy  God 
must  share  the  same  fate.  And  this  fate  is  not  an- 
nihilation. That  would  be  comparative  relief — a  de- 
liverance from  the  eternal  flames  of  despair. 

"Tormented  forever  and  ever"  in  a  lake  of  "ever- 
lasting fire."  This  is  as  close  to  the  doctrine  of  the 
final  extinction  of  the  devil  and  his  angels  as  the  Bible 
approaches.  When  eternity  ceases ;  when  the  cycles 
of  ages  no  longer  revolve  in  the  infinite  future, — 
then  Satan  and  his  angels  may  hope  for  an  end  to 
their  existence. 

Until  God  changes  his  plans  and  purposes  and 
immutable  decrees,  we  will  continue  to  warn  souls 
of  the  dangers  of  a  future  and  never-ending  heU. 


CHAPTER  XXXI 


PUNISHMENT  ETERNAL 

"And  those  shall  go  away  into  eternal  punishment: 
but  the  righteous  into  eternal  life"  (Matt.  25:46). 

By  this  time  we  are  all  familiar  v,'ith  Millennial 
Dawn,  second  probationist,  no-future-punishment, 
annihilation,  extinction-of-being  theories.  We  have 
heard  them  until  our  very  souls  abhor  them  with  a 
perfect  hatred.  We  pity  poor  deluded  souls  who 
have  accepted  this  heresy,  for  we  fear  and  tremble 
because  of  their  future. 

On  page  480  of  Series  \,  Russell  says,  "Eternal 
torment  is  not  the  wages  of  sin, — not  the  penalty 
against  man."  On  page  441  he  calls  the  doctrine  of 
eternal  torment  "a  delusion  foisted  upon  man  by  the 
great  Adversary."  He  falsely  reasons  that,  if  eternal 
torment  were  man's  penalty,  then  Jesus  would  have 
had  to  sufier  eternal  torment  in  order  to  pay  the 
price  of  man's  redemption.  But  this  argument  is  so 
destitute  of  real  logic  that  it  falls  for  want  of  some- 
thing to  prop  it  up. 

Russell  says,  "Death — extinction  of  being,  is  the 
wages  of  sin."  This  death  is  ,  he  goes  on  to  explain, 
"the  second  death,"  which  is  a  blotting  out  of  exist- 
ence forever,  and  which  avc  suffer  because  of  our  own 
personal,  wilful  sins.  But  he  further  says,  "No 
others  than  the  Lord's  favored  'little  flock'  have  as 
yet  sufficient  light  to  incur  the  final  penalty,  the 
second  death." — Vol.  I,  p.  145.  So  present,  physical 
death  is  not  the  penalty  for  sin.  This  is  his  premise. 
Therefore,  in  order  that  Jesus  Christ  pay  men's  pen- 
262 


Punishment  Eternal 


263 


alty  for  sin  and  release  them  from  the  second  death,  he 
must  be  blotted  out,  annihilated,  become  absolutely 
extinct,  be  no  more,  for  such  is  Russell's  "second 
death."  This  is  IMillennial  Uavv-n  doctrine  with  the 
cover  off.  I  am  weighing  the  heresy  upon  its  own 
balances,  and  it  is  found  a  gross  absurdity. 

The  Pastor  says  that  "eternal  torment  is  not  the 
wages  of  sin, — is  not  the  penalty  against  man."  Will 
he  please  tell  us  why  "these  shall  go  away  into  eternal 
punishment"  if  not  because  of  sin.''  Either  Piussell 
or  t!;c  Bible  is  wrong.  If  he  could  prove  that  "death" 
is  never  used  as  a  term  for  punishment,  and  that  the 
word  means  only  a  blotting  out,  there  Avould  be  some 
show  or  argument  in  his  favor;  but  this  he  can  not 
do. 

What,  then,  is  the  second  death.''  Is  it  extinction 
of  being.?  The  Bible  nov.hcre  so  defines  it.  "And 
they  two  were  cast  alive  into  the  lake  of  fire  that 
burneth  with  brimstone"  (Rev.  19 :  20).  "And  death 
and  Hades  were  cast  into  the  lake  of  fire.  This  is  the 
second  death,  even  the  lake  of  fire"  (20:  14).  "But 
the  fearful,  and  unbelieving,  and  abominable,  and 
murderers,  and  fornicators,  and  sorcerers,  and  idol- 
aters, and  all  liars,  tlieir  part  shall  be  in  the  lake  that 
burneth  with  fire  and  brimstone;  v/hich  is  the  second 
death"  (21 :  8).  In  not  a  single  one  of  these,  nor  in 
any  other  New  Testament  text,  is  the  idea  of  utter 
extinction  of  being  indicated,  suggested,  or  implied. 
To  have  part  in  this  lake  of  fire  is  declared  to  be  the 
second  death.  It  remains  for  Millennial  Dawn  teach- 
ers to  prove  that  the  soul  can  be  annihilated  by  fire. 

Many  of  the  saints  were  burned  at  the  stake,  but 
they  died  shouting,  and  afterwards  they  were  seen 


264 


Errors  of  Ruasellism 


in  the  spirit-world  "under  the  altar"  (Rev.  6:9-11) 
waiting  for  the  rest  of  their  brethren  who  should  be 
killed  as  they  had  been.  Men  "are  not  able  to  kill 
the  soul"  (Matt.  10:  28). 

Where  is  there  just  one  text  which  teaches  either 
plainly  or  obscurely  that  the  lake  of  fire  will  annihilate 
the  wicked?  Nay,  the  very  opposite  is  taught.  "Their 
worm  dieth  not,  and  the  fire  is  not  quenched."  "And 
he  shall  be  tormented  with  fire  and  brimstone  in  the 
presence  of  the  holy  angels,  and  in  the  presence  of 
the  Lamb."  How  long.''  "And  the  smoke  of  their 
torment  goeth  up  forever  and  ever;  and  they  have  no 
rest  da}'  and  night,  they  that  worship  the  beast  and 
his  image"  (Rev.  14:  9-11). 

Are  these  dark  sayings  .f"  Who  is  it  that  does  not 
have  some  knowledge  of  how  fire  feels.''  Who  is  it 
that  has  not  seen  a  lake.''  Granted  that  it  is  symbolic 
language,  does  this  soothe  any  one's  fears.''  If  "lake 
of  fire"  is  only  symbol,  a  figure,  what  must  the  reality 
be.''  If  Jesus  Christ  had  overdrawn  here,  he  would 
have  been  guilty  of  falsehood.  If  a  "lake  of  fire"  is 
the  most  fitting  figurative  discription  of  hell,  then 
let  me  warn  you,  dear  sinner,  of  its  fearful  realities. 

If  a  man  goes  to  hell,  he  is  destroyed.  God  created 
man  for  his  glory.  He  can  not  fulfil  his  mission  if 
he  neglects  salvation  and  in  consequence  nmst  be 
cast  off  forever.  His  peace  is  destroyed;  his  hopes 
are  blighted ;  his  place  on  earth  is  no  more ;  he  leaves 
his  honor,  his  wealth,  everything,  behind  him,  never 
to  return.  This  is  "everlasting  destruction."  There 
is  no  discharge  in  that  war.  Driven  down  into  the 
dark  regions  of  the  lost,  he  rambles  about  in  the  vast 
domains  of  an  under-world,  with  no  rest  for  his  feet, 


Punishment  Eternul 


265 


not  a  ray  of  light  to  brighten  his  way — lost,  lost, 
irrecoverably  lost !  He  may  pray  for  the  smallest 
favor — a  "drop  of  water" — and  it  will  not  be  granted. 
He  may  look  for  a  way  out,  but  there  will  be  none. 
He  may  wish  he  had  never  been  born,  but  this  will 
not  clumge  his  awful  fate.  Demons  may  hiss  and 
howl;  the  wicked  wretches  on  every  hand  may  weep 
and  wail  and  gnash  their  teeth;  but  this  will  only 
add  to  the  horrors  of  a  never-ending  hell. 

Go  with  me  to  the  bedside  of  the  dying  Queen 
Elizabeth,  and  hear  her  cry  out,  "All  my  possessions 
would  I  give  for  just  a  moment  of  time."  We  pass 
quickly  to  another,  for  people  are  dropping  into 
eternity  at  a  fearful  rate.  They  are  crossing  over 
the  line  of  worlds  at  every  tick  of  the  old  wall-clock. 
Hark!  I  hear  an  aged  man,  who  once  tasted  the  joys 
of  salvation,  but  fell  away,  sold  his  birthright,  drifted 
out  on  the  troubled  waters  of  confusion  and  sin  until 
he  crossed  the  death-line  and  the  Spirit  left  him  for- 
ever. He  is  dying  now  with  fearful  oaths  upon  his 
burning  lips.  He  curses  the  day  he  was  born ;  he 
curses  God ;  he  writhes  and  tosses  on  his  dying  couch. 
As  he  nears  his  end  and  the  curtain  is  drawn  that  has 
prevented  him  from  gazing  into  the  infinite  future, 
he  sees  demons  filling  the  room.  They  lay  hold  upon 
his  wretched  soul  and  begin  to  tear  it  from  its  house 
of  clay.  He  knows  his  time  is  near.  He  calls  his 
cliild,  delivers  the  final  word,  and  dies  with  these 
words  on  his  quivering  lips :  "Do  the  best  you  can 
with  my  pocketbook  and  with  these  earthly  affairs, 
I  shall  be  in  hell  before  tomorrow  night." 

"And  death  and  Hades  were  cast  into  the  lake  of 
fire.    This  is  the  second  death,  even  the  lake  of  fire" 


266 


Errors  of  B.iK'seUU-Ti 


(Rev.  20:  14).  Tlie  lake  of  fire  is  the  secono  deal  •. 
Over  and  over  again  Elder  Russell  tells  us  tliat  death 
is  extinction  of  being,  and  that  the  best  word  to 
translate  "Sheol"  and  "Hades"  is  "oblivion."  Accord- 
ing to  Millennial  Dawnisni,  when  a  person  dies,  he 
goes  into  Sheol,  Hades,  oblivion.  This  is  his  hobby. 
How  does  tliis  read.''  "And  extinction  of  being  and 
oblivion  were  cast  into  the  lake  of  fire."  Imagine 
God  casting  a  thing  that  is  alrer.dy  extinct,  that  has 
no  entity  or  existence,  into  the  lake  of  fii*e.  Hades 
is  "oblivion,"  Russell  says,  and  God  is  going  to  an- 
nihilate, blot  out,  oblivion,  nothingness.  This  is 
senseless  jargon,  but  it  fairly  represents  the  wisdom 
(.'')  of  those  who  cast  aside  plain  gospel  truth. 

Then,  RujscU  teaches  that  "none  have  received 
enough  light  during  this  age  to  incur  the  final  pen- 
alty for  sin,  the  second  dcatli,  except  the  'little  flock.'  " 
Only  those  who  have  sinned  wilfully,  says  he,  are 
i-cady  for  the  lake  of  fire ;  and,  of  course,  none  have 
sinned  wilfully  during  this  entire  gospel  age  unless 
a  few  of  the  "little  flock."  The  persecuting  Emperor 
Nero  did  not ;  the  self-righteous,  hypocritical  scribes 
and  Pharisees  did  not  though  Jesus  called  them  a 
generation  of  vipers,  and  asked  how  they  could  escape 
the  damnation  of  hell — Gehenna,  the  lake  of  fire. 
This  is  Russellism. 

According  to  Millennial  Dawnism,  no  one  is  yet 
finally  lost.  Jesus  was  mistaken  when  he  said  in  his 
prayer,  "and  not  one  of  them  [the  apostles]  pcrish.ed, 
but  the  son  of  perdition"  (John  17:  12).  Tlie  fool- 
ish virgins,  though  the  door  was  shut  against  them 
once,  will  have  another  opportunity,  under  more 
favorable  conditions;  and  so  they  were  not  so  "fool- 


Punishment  Eternal 


267 


ish,"  after  all.  And  Jude  was  mistaken  Avhcn  he 
wrote,  "Even  as  Sodom  and  Gomorrah,  and  the 
cities  about  them,  having  in  like  manner  witli  these 
given  themselves  over  to  fornication  and  gone  after 
strange  flesh,  are  set  forth  as  an  example,  suffering 
the  punishvient  of  eternal  fire"  (Jude  7). 

The  fire  Jude  here  speaks  of  can  not  be  the  fire 
that  destroyed  tliose  cities  of  the  plains,  for  that  fire 
was  not  eternal.  Eternal  fire  is  fire  that  burns  un- 
ceasingly, everlastingly.  Therefore  in  one  sentence 
Jude. connects  tlieir  overthrow  with  eternal  punish- 
ment. This  settles  it.  There  is  no  future  probation 
for  the  Sodomites.  If  there  is,  then  there  may  be  for 
the  angels  that  sinned,  mentioned  in  the  preceding 
verse.  And  if  the  fallen  angels  are  to  have  a  second 
probation,  who  can  tell  but  that  th.e  devil  himself, 
tlie  prince  of  tlic  legions  infernal,  will  liave  another 
chance  during  the  millennium.? 

But  Jude  writes  of  others  whose  probation  had 
passed  and  left  them  desolate.  "Woe  unto  them! 
for  they  went  in  the  way  of  Cain,  and  ran  riotously 
in  the  error  of  Balaam  for  hire,  and  perished  in  the 
g.iinsaying  of  Korah.  These  are  they  who  are  hidden 
rocks  in  your  love-feasts  when  t::ey  feast  with  you, 
shepherds  that  without  fear  feed  themselves;  clouds 
witlsout  water,  carried  along  by  winds ;  autumn  trees 
without  fruit,  twice  dead,  plucked  up  by  the  rooi~;; 
wild  w.i ves  of  the  sea,  foaming  out  their  own  shame ; 
wandering  stars,  for  whom  the  blackness  of  d'ukness 
hath  been  reserved  forever"  (Jude  11-13).  Perhaj^s 
Millennial  Dawnists  think  these  "wandering  stars"' 
will  get  homo  some  daj',  and  that  these  trees  "hvice 
dead,  plucked  up  by  the  roots,"  will  yet  live,  grow, 


268 


Errors  of  Russellism 


and  flourish  over  in  the  "golden  age" ;  but  the  Book 
teaches  otherwise.  Jude's  testimony  is  that  the 
"blackness  of  darkness  hath  been  reserved  [for  them] 
forever." 

In  a  word,  the  angels  that  sinned,  the  Sodomites, 
Gomorrahitcs,  etc.,  those  who  followed  the  example  of 
wicked  Cain,  the  Balaamites,  those  gainsa3^ers  in  the 
days  of  Korah,  the  "wandering  stars,"  the  "twice- 
dead"  class,  etc.,  are  all  being  held  over  under  chains 
of  darkness  unto  the  judgment  of  the  great  day,  and 
the  only  hope  held  out  to  them  is,  "for  whom  the 
blackness  of  darkness  hath  been  reserved  forever." 
Oh  fearful  doom!  "Outer  darkness:  there  shall  be 
weeping  and  gnashing  of  teeth." 

For  a  fuller  treatise  of  the  subject  of  hell  and 
everlasting  punishment,  in  which  all  the  principal 
texts  bearing  on  the  subject,  both  positive  and  nega- 
tive, are  rightly  considered  and  applied,  get  the  pam- 
phlet, "Hell  and  Everlasting  Punishment."  Price 
lO^J,  Gospel  Trumpet  Co.,  Anderson,  Ind. 


CHAPTER  XXXII 


THE  KINGDOM  ETERNAL 

"For  thus  shall  be  richly  supplied  unto  you  the 
entrance  into  the  eternal  kingdom  of  our  Lord  and 
Savior  Jesus  Christ"  (2  Pet.  1:  11). 

God's  kingdom  is  eternal.  It  was  foretold  by  the 
prophet  Daqiel:  "Tlic  God  of  heaven  shall  set  up  a 
kingdom,  which  shall  never  be  destroyed,  ....  and 
it  shall  stand  forever"  (2:44).  The  Lord  and  his 
church  are  now  doing  business  for  eternity.  "Behold, 
now  is  the  acceptable  time:  behold,  now  is  the  day  of 
salvation"  (2  Cor.  6:2),  God's  kingdom  came  to 
earth  in  power  on  Pentecost,  and  it  has  been  steadily 
increasing  ever  since.  It  has  suffered  more  or  less 
violence  at  the  hands  of  its  persecutors,  but  it  has 
never  been  destroyed.  It  is  an  eternal  kingdom.  Its 
elements  are  eternal.  Its  King  is  eternal  (1  Tim. 
1:17);  salvation,  the  mode  of  entrance,  is  an  eternal 
salvation  (Heb.  5:  9).  The  birth  of  the  Spirit  puts 
us  into  this  kingdom  (John  3:5),  and  this  birth  is 
obtained  through  faith  and  obedience  to  the  truth 
(1  Pet.  1 :  22,  2'6)  ;  and  those  who  believe  on  the  Son 
of  God  have  everlasting  life,  and  shall  not  come  into 
condemnation,  but  are  passed  from  death  into  life 
(John  3:36):  "he  that  liveth  and  believeth  .  .  .  . 
shall  never  die"  (chap.  11:  26). 

We  are  translated  from  the  power  of  darkness 
into  the  kingdom  of  God  through  the  forgiveness  of 
sins  (Col.  1:12-14),  All  who  have  had  their  sins 
forgiven  have  been  taken  into  the  kingdom.  This 
kingdom  experience  gives  its  subjects  "power  to 
269 


270 


Errors  of  Russellism 


tread  on  serpents  and  scorpions,  and  over  all  the 
power  of  tlie  enemy"  (Luke  10:  17-20).  "For  what- 
soever [or  whosoever]  is  begotten  of  God  overcometh 
the  world:  and  this  is  the  victory  that  hath  over- 
come the  world,  even  our  faith.  And  who  is  lie  that 
overcometh  tlie  world  but  he  that  believeth  that 
Jesus  is  the  Son  of  God?"  (1  John  5:4,  5).  All 
true  believers  are  born  of  God  (5:1),  hence  are 
world-over  comers. 

This  kingdom  of  overcoming  saints  had  its  begin- 
ning at  Pentecost,  it  has  continued  its  conquests  and 
victories  to  this  day,  and  it  shall  have  no  end.  "For 
unto  us  a  child  is  born,  unto  us  a  son  is  given;  and 
the  government  shall  be  upon  his  shoulder:  and  his 
name  shall  be  called  Wonderful,  Counselor,  Miglity 
God,  Everlasting  Father  [Heb.,  Father  of  eternity]. 
Prince  of  peace.  Of  the  increase  of  his  government 
and  of  peace  there  shall  be  no  end,  upon  the  throne 
of  David,  and  upon  his  kingdom,  to  establish  it, 
and  to  uphold  it  with  justice  and  with  righteousness 
from  henceforth  even  forever"  (Isa.  9:  6,  7), 

The  "son"  that  was  given  was  Jesus  Christ.  He 
is  the  Governor  of  his  kingdom.  When  he  came  to 
earth,  he  was  raised  up  to  sit  on  David's  throne,  and 
he  built  again  the  tabernacle  of  David,  which  had 
fallen  down.  This,  of  course,,  is  poetical  and  figur- 
ative language,  but  Mr.  Russell  is  bent  on  literaliz^ 
ing  here.  Compare  Acts  15  :  14-17.  Dear  reader, 
let  me  say  to  3'ou,  that  this  idea  of  a  future  1,000- 
year  reign  in  which  Christ  is  to  rear  up  a  Jewish 
polity,  build  up  old  ancient  Jerusalem,  and  sit  upon 
a  literal  throne  of  judgment,  is  an  old  crystalized 
delusion.     When  did  Christ  ascend  to  the  throne.'' 


The  Kingdom  Eternal 


271 


It  \vas  when  he  shook  of?  the  shackles  of  death,  laid 
aside  the  shrouding  of  the  tomb,  and  went  into 
heaven.  Here  is  the  direct  statement  of  the  apostle 
Peter  inspired  by  the  Holy  Ghost  on  Pentecost : 

"Therefore  [David]  being  a  prophet,  and  knowing 
that  God  had  sworn  with  an  oath  to  him,  that  of  the 
fruit  of  his  loins,  according  to  the  flesh,  he  would 
raise  up  Christ  to  sit  on  his  throne;  he  seeing  this 
before  spake  of  the  resurrection  of  Christ,  that  his 
soul  was  not  left  in  hell  [Hades],  neither  his  flesh 
did  see  corruption.  Tliis  Jesus  hath  God  raised  up, 
whereof  we  all  are  witnesses.  Therefore  being  by 
the  right  hand  of  God  exalted,  ....  For  David  is 
not  ascended  into  the  heavens :  but  he  saith  himself, 
The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand,  until  I  make  thv  foes  thy  footstool  (Acts  2: 
30-35). 

This  is  plain.  Jesus  ascended  into  the  heavens, 
took  his  scat  on  the  right  hand  of  God,  as  a  king, 
and  he  is  to  remain  there  until  all  his  enemies  are 
conquered. 

Paul  agrees  with  Peter's  testimony  to  a  word.  In 
writing  about  the  resurrection  of  the  dead,  he  said: 
"Then  cometh  the  end,  when  he  shall  deliver  up  [not 
set  up]  the  kingdom  to  God,  even  the  Father;  when 
he  shall  have  abolished  all  rule  and  all  authority  and 
power.  For  he  must  reign,  till  he  hath  put  all 
enemies  under  his  feet"  (1  Cor.  13:24<,  25).  Paul 
here  shows  that  Jesus'  reign  is  to  expire  when  he  shall 
have  "abolished  all  rule  rnd  all  autliority  and  power." 
Russell  says  that  Christ's  reign  will  have  just  begun. 
According  to  Russell,  all  Gentile  dominion  must  ex- 
pire this  year  (1914).    Gentile  kingdoms  are  to  be 


272 


Errors  of  RiisselUsm 


"ground  to  powd'or  and  utterly  removed,  no  place 
being  found  for  tliem  (A.  D.  191-i)." — Millennial 
Dtiii'iu  Vol.  II,  ]).  140.  If  tins  were  to  have  happened, 
tlien  Clivi.st's  reign  would  expire  this  year;  for  Paul 
says  Christ  will  "dcii-rcr  up  flw  hhigdom  ....  when 
he  sliall  have  aboiislicd  rM  ;u!c  rv.d  ;dl  authority  and 
power."  But,  according  to  itliliennial  Dawn,  tlie 
kingdom  was  just  recently  set  up  (1878),  and  it  is 
to  continue  under  the  kingship  of  Christ  a  thousand 
years,  or  nine  hundred  and  sixty-three  years  after 
the  Gentile  kingtionis  a;-e  "gi-ouud  to  powder  and 
utterly  removed." 

Christ  is  now  on  his  throne  in  heaven.  He  is  the 
King  of  saints.  He  now  reigns  over  them,  and  mean- 
time he  is  extending  his  mighty  conquests  into  every 
land.  His  enemies  are  not  all  conquered  yet,  and 
therefore  he  must  conn'nue  to  reign:  he  must  reign 
until  his  er.cmies  are  made  Iiis  footstool.  "Then  Com- 
eth the  end,  when  he  shall  deliver  up  the  kingdom 
to  God,  even  the  Father."  This  official  act,  if  we  may 
so  term  it,  is  to  be  done  wlien  all  eneiircs  are  de- 
stroyed. The  last  one  of  these  is  death  ( 1  Cor.  1 5 : 
26).  This  final  victory  is  to  be  characterized  by  the 
resurrection  of  the  dead.  This  is  exactly  it;  no 
more  and  no  less.  These  are  the  very  words  of  Paul 
immediately  following  his  desci'iption  of  the  change 
from  mortality  to  immortality,  and  from  corruption 
to  incorruption :  "Death  is  swallowed  up  in  victory. 
O  death,  where  is  thy  victory"  (1  Cor.  15:54,  55). 

Up  until  this  time  the  earthly  phase  of  the  king- 
dom will  continue.  The  kingdom  of  heaven,  like  a 
great  drag-net,  has  been  let  down  into  the  earth  to 
gather  souls  for  eternity.    Gospel  ministers  and  the 


Tlic  Kingdom  Eternal 


273 


church  are  now  dr.iii-;;iiiii;-  t!iv  n.-f  in  every  direction, 
fisliing  wherever  tli'-r--  -..v  luuspects  of  catching 
souls.  Jesus  said  to  hi.-;  tir?f.  a})ostles,  "Follow  me, 
and  I  v.ill  in-ikc  you  tisli.;r.«  of  men."  They  followed 
him,  and  he  put  tli.  oi  t..  ji-;hin^  right  away,  and  the 
work  has  continued  •.•v.-.-  sin.;;-.  These  fishers  of  men 
h.'ive  multiplied  thous.iii.l,-  of  fiuies  over,  and  their 
numbers  are  still  iiu  i<.-.-.siiii;-.  Soon  the  gospel  net 
will  be  dragged  to  Hi.;  -Iio,-.  .<  «  liore  time  and  eternity 
meet,  and  tlie  final  s.-|  ..i  i  ;.  i  ion  will  be  made.  This 
will  end  all  things  toin|>or.il.  'I'lu  n  we  shall  enter  into 
the  kingdom  celesti^ii.  TIh-s.j  mortal  houses  of  clay 
will  "dissolve,"  or  ".tliMngcd,"  and  we  shall  be 
"clothed  upon  with  (»m-  lionso  »hich  is  from  heaven." 

Our  future  and  t.t>,'rii;tl  inlioiitance  is  not  in  this 
time-world.  Jesus  w.  nt.  to  li.  .ivcn  to  prepare  a  place 
for  the  faithful  (Jolui  U:-_'.  .•{).  It  is  "an  inherit- 
ance incorruptible,  an. I  un.l.-iil.-d.  and  that  fadeth  not 
away,  reserved  in  li.  av.  ii"  (1  I'et.  1:4).  Xo,  this 
old  world  is  not  the  .H.  rnal  [mhuo  of  the  saints.  God's 
everlasting  kingdoiv.  i-   imt   to  remain  here  alwa^'s. 

"These  all  died  in  t'aiili.  not  having  i-cceived  the 
promises,  but  havin;Lr  s.  .-n  tli.^ni  and  greeted  thera 
from  afar,  and  having  cont".  - -i.-d  that  they  were  stran- 
gers and  pilgrims  on  th.-  .aitli.  For  they  that  say 
such  things  make  it  nianitt;st  that  they  are  seeking 
after  a  country  of  their  ou n.  And  if  indeed  they  had 
been  mindful  of  that  country  from  which  they  went 
out,  they  would  hav.>  had  opportunity  to  return. 
But  now  they  desin^  a  Letter  country,  that  is,  a 
heavenly:  wherefon:  <;.>d  is  not  ashamed  of  them,  to 
be  called  their  god:  for  \\o  hatli  prepared  for  them 
a  city"  (Hcb.  11 : 


274 


Errors  of  Run  sell  ism 


Here  \vc  find  \]\at  the  faithful  patriarchs  i\nd 
saints  of  old  sought  and  looked  for  a  better  country, 
a  heavenly  country,  and  that  they  were  strangers 
and  pilgrims  on  this  earth.  This  is  evidence  that 
they  were  not  at  home  here  and  did  not  feel  at  home 
nor  contented  with  the  earthly  prospect  as  a  future 
and  eternal  inheritance. 

The  apostle  Peter  confirms  the  foregoing  thought 
in  the  following  words:  "Beloved,  I  bescccli  you  as 
sojourners  and  pilgrims,  to  abstain  from  fleshly 
lusts,  which  war  against  the  soul"  (1  Pet.  2:11). 

Mr.  Russell  says,  "the  New  Jerusalem  and  the  New 
Heavens  are  synonymous,  signifying  tlie  ncv/  sjuri- 
tual  ruling  power." — Vol.  HI,  p.  258.  This  does 
not  compare  favorably  with  the  testimony  of  truth. 
Jolm  saw  tlie  new  Jerusalem  come  down  from  God 
out  of  heaven.  This  city  the  angel  declared  to  be 
the  bride,  the  Lamb's  wife  (Rev.  21:9,  10).  The 
bride  is  the  universal  church  of  God  (2  Cor.  11 :  1,  2; 
Rom.  7:4;  John  3:28,  29;  Rev.  19:7-9).  This 
bride,  or  church,  composed  of  the  millions  of  re- 
deemed souls,  must  have,  when  they  are  raised  from 
their  graves,  an  eternal  dwelling-place. 

When  we  speak  of  this  resurrected  company,  we 
do  not  think  of  things  mythical  or  intangible.  Heaven 
is  a  place  as  well  as  a  state.  With  this  thought  in 
mind  Peter  wrote,  "But,  according  to  his  promise, 
we  look  for  new  heavens  and  a  new  earth,  wherein 
dwelleth  righteousness"  (2  Pet.  3:  13).  The  apostle 
had  just  described  the  destruction  of  this  material 
earth  and  the  aerial  heavens  above  it.  That  this 
destruction  will  be  actual  and  literal  is  shown  in  a 
previous  chapter.    It  is  only  reasonable  that  Peter, 


Tlie  Kingdom  Eternal 


275 


after  foretelling  such  a  consummation,  would  also 
say  something  about  a  world  to  come.  This  he  did. 
There  are,  he  said,  to  be  "new  heavens  and  a  new 
earth,  wlierein  dwelleth  righteousness." 

There  is  no  use  in  tr^'ing  to  turn  this  language  into 
a  dreamy  or  symbolic  monstrosity.  No  other  than  a 
literal  interpretation  accords  with  the  facts  in  the 
case.  The  apostle  is  not  visionary  here.  He  is  stat- 
ing plain  facts  in  plain  prose.  He  bases  his  prophecy 
upon  the  promise  of  his  Lord.  "According  to  liis 
promise,  we  look  for  new  heavens,  and  a  new  earth." 
Jesus  declared,  "Blessed  are  the  meek;  for  they 
shall  inherit  the  earth"  (Matt.  5:  5).  The  prophecy 
in  Isa.  66 :  22  shows  very  plainly  that  the  new  heavens 
are  not  the  inhabitants  who  are  to  live  on  the  new 
earth.  "For  as  the  new  heavens  and  the  new  earth, 
which  I  will  make  shall  remain  before  me,  saith  Jeho- 
vah, so  shall  your  seed  and  your  name  remain." 
Hence  the  kingdom  of  God  will  dwell  in  the  new  heav- 
ens and  the  new  earth  that  Jehovah  will  make.  "I 
GO  to  prepare  a  place  for  you,"  Jesus  said.  He  went 
to  heaven.  Our  mansions  eternal  will  therefore  be 
in  heaven.  "Eternal  in  the  heavens." 

"And  I  [John]  saw  a  new  heaven  and  a  new  earth: 
for  the  first  heaven  and  the  first  earth  are  passed 
away;  and  the  sea  is  no  more  (Rev.  21:  1).  This  is 
not  symbolic  language.  Though  John  wrote  much 
of  his  revelation  in  SAanbolic  style,  he  necessarily  had 
to  depart  from  this  rule  at  times  because  of  a  lack  of 
proper  symbols.  Who  can  imagine  a  fit  symbol  to 
represent  the  general  resurrection  of  tlie  dead,  the 
final  judgment,  the  passing  away  of  the  earth,  and 
the  vision  of  the  new?    There  are  none.    John  wrote 


276 


Errors  of  Russellism 


in  common  literal  style  in  liis  description  of  the  resur- 
rection, of  the  judgment,  of  the  earth  fleeing  away, 
and  of  the  new  heavens  and  earth  coming  to  view 
(see  Rev.  20:  11-15;  21:  1). 

The  new  Jerusalem  is  the  people  of  God.  The  new 
earth  will  be  their  eternal  home.  Our  entrance  into 
that  heavenly  country  is  termed  entering  into  the 
kingdom  eternal.  Paul  wrote  of  it  in  this  manner: 
"The  Lord  Avill  deliver  me  from  every  evil  work,  and 
will  save  me  unto  his  heavenly  kingdom:  to  whom  be 
the  glory  for  ever  and  ever  (2  Tim.  4:  18).  It  will 
be  a  kingdom  of  righteousness  exclusively.  No  sin, 
no  devil,  no  sorrow,  sickness,  pain  nor  death  will  ever 
invade  that  celestial  realm.  "And  there  shall  in  no 
wise  enter  into  it  anything  unclean,  or  he  that  maketh 
an  abomination  and  a  lie ;  but  only  they  that  are  writ- 
ten in  the  Lamb's  book  of  life"  (Rev.  21 :  27).  "And 
lie  shall  wipe  away  every  tear  from  their  eyes ;  and 
death  shall  be  no  more ;  neither  shall  there  be  mourn- 
ing, nor  crying,  nor  pain,  any  more:  the  first  things 
are  passed  away"  (verse  4).  Over  on  the  shores  of 
that  fair  and  heavenly  clime  we  shall  greet  our  loved 
ones  who  have  gone  before  us;  there  we  shall  meet 
all  the  faithful  luminaries  of  every  age  from  Adam 
to  the  end  of  time;  and,  more  blessed  still,  we  shall 
meet  the  Christ  who  redeemed  us  by  his  precious 
blood.    Halleluiah ! 

"When  this  life  is  all  over 
And  we  have  crossed  the  dark  river, 

Shining  angels  will  greet  us  on  heaven's  fair  shore, 
To  conduct  us  to  mansions 
So  wondrously  glorious, 

Where  trials  and  troubles  shall  ever  be  o'er." 


The  Kingdom  Eternal 


277 


These  are  comforting  woi'ds  to  the  soul.  They 
bring  cheer  and  consolation  in  the  darkest  hours  of 
earth's  pilgrimage.  "Then  shall  the  King  say  unto 
them  on  his  right  hand,  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world"  (Matt.  25:  3i).  What 
a  glorious  invitation  is  this ! 

Reader,  it  will  pay  you  well  to  invest  your  all  now 
and  become  a  living  subject  of  tliis  kingdom  of  peace, 
whose  door  of  mercy  is  now  open.  Time  is  flying. 
Eternity  is  looming  in  sight.  It  is  only  a  step  to 
the  grave.  For  yow  to  look  back  over  an  ill-spent 
life  and  neglected  opportunities  after  you  have 
crossed  over  the  line  of  worlds,  will  mean  an  eternal 
regret  to  your  soul.  "Be  not  deceived;  God  is  not 
mocked:  for  whatsoever  a  man  soweth,  that  shall 
he  also  reap."    "As  is  the  sowing,  so  is  the  reaping." 

Do  not  be  deceived  with  millennial  dreams.  You 
have  a  chance  now  to  enter  into  the  kingdom  of  heaven 
by  the  new  birth  and  thus  escape  God's  awful  wrath. 

"Now  unto  the  King  eternal  immortal,  invisible, 
the  only  God,  be  honor  and  glox-y  for  ever  and  ever. 
Amen" 


THE  REVELATION  EXPLAINED 


By  F.  G.  Smith 

The  stupendous  scenes  witnessed  by  the  apostle  John  on 
the  lonely  isle  of  Patmos  constitute  a  rich  source  of  prophetic 
truih.  Those  who  have  failed  to  understand  the  book  of 
Rcveiatiou  on  account  of  the  symbolic  language  used  will 
be  greatly  benefited  by  the  author's  explanation  of  the 

ExpIasES  Chapter  by  Chapter. 

The  author  takes  the  Revelation  chapter  by  chapter  and 
gives  a  very  clear  explanation  of  tiie  verses.  The  foiiov.'irig 
subjects  are  treated  in  an  interesting  and  instructive  man- 
ner: 

The  Marvel  ous  DevclopiTient  of  t!)e  Prophecies  from  the 
Time  of  Their  Delivery  on  the  Isle  of  Patmos— The  Estab- 
lishment and  Growth  of  Christianity- -Rise  of  Mohammed- 
anism in  the  Eastern  Empire — Of  the  Papacy  in  the  Western 
Division —  Of  Protestantism — The  Civil  History  of  the 
Territory  Comprising  the  Ancient  Roman  Empire  until  th'.^ 
End  of  Time — The  Conflicts  and  Triumphs  of  the  Redeemed 
until  the  Final  Judgment,  and  their  Eternal  Reward  and 
Home  in  the  "New  Heavens  and  New  Earth." 

The  book  has  three  special  diagrams  and  is  inde:;ed  for 
reference. 

459  pages.   Size,  5  x  714.   Cbth,  $1.C0. 


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THE  HOLI  SPIRIT  AND  Umm  SriKiid 


By    D.  0.  Teasley 

This  book  is  written  to  explain  the  Holy  Spirit;  his 
leadings,  operations,  etc.,  and  to  expose  the  workings  of  the 
spirits  of  devils.  It  shows  how  the  present  Holy  Ghost  dis- 
pensation is  superior  to  past  dispensations,  what  the  work 
of  the  Spirit  consists  of,  how  he  may  be  interfered  with, 
and  how  to  know  the  leadings  of  the  Holy  Spirit. 

A  Few  of  the  Chapter  Headings 

Part  I.— The  Presidency  of  the  Holy  Spirit— Office  Work 
of  the  Holy  Spirit — Baptism  of  the  Holy  Ghost  and  Fire — 
Seal  of  the  Spirit — Leadings  of  the  Holy  Spirit — Fruits  or 
the  Spirit — Sin  Against  the  Holy  Spirit. 

Part  li. — Evil  Spirits — Possessed  with  Devils — Spiritual- 
ism— Christian  Science — Accusing  Spirits — Hypnotism — ■ 
Spirit  of  Free  Love — Doubting  Spirits. 

379  pages.   Cloth,  $1.G0. 


WHAT  SHALL  i  DO  TO  BE  SAVED? 

By  E.  E.  Byrum 

The  object  of  this  book  is  to  awaken  the  sinner  to  his 
condition,  to  point  out  the  source  of  deliverance,  and  to 
teach  him  how  to  obtain  the  experience  of  salvation.  The 
snares  and  deceptions  of  the  enemy  of  souls  are  pointed 
out.    Helpful  and  encouraging  instruction  is  given. 

Contains  200  pages,  19  full-page,  original  Illustrations. 
Paper,  25  cents.    Cloth,  50  cents. 


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The  Sabbath  and  the  Lord's  Day 


By  H.  M.  Higgle 

The  origin  of  the  Old  Testament  Sabbath  (seventh  day) 
observance  is  clearly  shown.  The  different  chapters  tell 
when  the  Sabbath  was  first  enjoined  upon  man;  that  it  was 
of  a  ceremonial  nature — a  type  of  spiritual  rest  in  Christ — 
and  was  abolished  by  his  coming.  It  also  shows  that  the 
Jewish  Sabbath  was  not  commanded  to  be  observed  in  the 
Christian  dispensation. 

The  book  is  designed  to  convince  seventh  day  observers 
of  the  fallacy  of  their  position.  "The  Sabbath  and  the 
Lord's  Day"  contains  teaching  on  a  subject  greatly  mis- 
understood.   Everybody  should  get  a  copy  and  read  it. 

Illustrated.   238  pages.   Paper,  25  cents.  Cloth,  50  cents. 


Man:  His  Present  and  Future 

By  H.  M.  Higgle 

Questions  concerning  the  state  of  man  after  death  and 
after  the  resurrection  are  everywhere  asked  and  discussed 
by  the  thoughtful  as  well  as  by  the  careless.  Here  is  a  book 
that  will  prove  interesting  and  truly  instructive  to  those 
who  are  anxious  to  know  what  the  Scriptures  teach  on  these 
and  kindred  subjects.  The  doctrine  of  materialism  is  con- 
sidered and  proved  to  be  wrong.  A  chapter  is  devoted  to 
Hades,  the  abode  of  spirits  between  the  death  of  the  body 
and  the  judgment.  This  book  makes  clear  by  the  Word  of 
God  the  Scriptural  truth  of  final  and  Everlasting  Punish- 
ment. 

206  pages.    Cloth,  50  cents. 


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200  Genuine  Instances  of 


Part  I  of  this  book  of  51  1  pages  consists  of  two  hundred 
remarkable  instances  of  heaHng  by  divine  power.  Only 
those  testimonies  were  accepted  that  could  be  verified  by 
living  witnesses.  Instances  are  given  of  the  healing  of 
rheumatism,  catarrh,  consumption,  nervous  prostration, 
heart-trouble,  complication  of  diseases,  broken  bones,  pain- 
ful accidents,  and  other  numerous  ills  to  which  humanity 
is  subject.  Those  who  had  spent  everything  for  medicines 
and  physicians  were  made  whole  by  trusting  their  cases  to 
the  Great  Physician.  Persons  pronounced  incurable  by 
doctors  and  given  up  to  die  by  friends  are  now  well  and 
strong.  Cancerous  growth  has  been  stayed  in  its  course 
and  its  effects  destroyed. 

Part  II  explaining  the  doctrine  of  divine  healing,  treats 
the  subject  in  a  way  that  will  enable  the  readers  to  grasp 
faith  for  healing.  Helpful  advice  to  those  seeking  heaHng  is 
given. 

Qiapter  XX,  "Counterfeits  of  Divine  Healing,"  and 
Chapter  XXI,  "Forty  Objections  and  Questions  Answered," 
are  particularly  interesting  as  they  frustrate  the  false  claims 
of  so-called  healers  and  those  who  oppose  the  work  of  the 
Divine  Physician. 


Cloth.   SI  1  pages.   Size,  5x7.  $1.00. 
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Compiled  and  arranged  by  A.  L.  Byers. 


Stfirtliii^  fncidents  md  Experiences 
in  the  Giiristian  Life 

By  E.  E.  Byrura 

It  is  a  book  of  soul-stirring  narratives  that  will  interest  both 
old  and  young,  saved  and  unsaved. 

It  Tells  of  Answers  to  Prayer  on  Land  and  Sea 

These  are  related  in  such  an  attractive  and  fascinatirig 
style  that  the  reader,  whether  Christian  or  non-Christian,  is 
at  once  captivated.  The  former  receives  a  great  inspira- 
tion of  faith,  while  the  latter  is  seized  with  an  almost 
irresistible  desire  to  read  farther,  and  by  so  doing  he  be- 
comes betler  acquainted  with  God  and  his  dealings  witfi 
his  people.  This  better  acqainiance  leads  him  to  accept 
Christ  as  his  personal  Savior. 

The  Incidents  Are  Striking,  Reliable,  and  True 

The  author  has  had  a  wide  experience  in  his  extensive 
travels  in  home  and  foreign  lands,  and  in  this  book  he  gives 
to  the  reader  something  that  is 

Interesting  and  Inspiring 

and  that  will  bring  one  in  closer  touch  with  God  and  arouse 
in  one  a  determination  to  rise  above  discouragements  and 
to  be  courageous  in  times  of  adversity.  YOU  WILL  WANT 
IHE  BOOK. 

414  pages.    Cloth.    Price,  $1.00. 


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CHRISTIAN  BAPTISM 

TTie  Lord's  Supper,  and  Feet-WasKing 

By  H.  M.  Riggle 

The  writer  plainly  shows  by  Scripture  and  by  other 
re!ic-.ble  evidence  that  baptism  by  immersion  is  the  only 
method  practised  in  the  early  Christian  church,  ihe  truth 
concerning  the  Lord's  Supper  and  feet-washing  is  given 
in  a  comprehensive  and  convincing  manner.  False  hum.an 
teachings  and  heresies  of  today  are  exposed,  and  the  Bible 
wr.y  is  set  forth. 

Here  Are  Some  cf  the  Subjects  Covered  in  the  Book 

Part  I.  Baptism 

Scriptural  Testimony  and  Examples  of  Immersion — 
Sprinkling  Not  Baptism — ^The  Voice  of  History — Infant 
Baptism — Proper  Candidates  for  Baptism — ihe  Design  of 
Baptism — Born  of  Water  and  of  the  Spirit — John's  Baptism. 

Part  II.    The  Lord's  Supper 
What  Constitutes  the  Lord's  Supper — Did  Christ  and 
His  Disciples  Eat  the  Passover? — When  Was  the  Lord's 
Supper  Instituted? — What  It  Teaches — Who  Are  Worthy? 

Part  III.  Feet-Washing 

Feet-washinc  Com.manded — Christ  Instituted  It — ^Time 
and  Place  of  Its  Institution — To  Be  Observed  in  Public 
Assembly  of  Saints — The  Religious  Aspect  of  Feet-wash- 
ing— Delivered  to  the  Churches  by  the  Apostles — Historic 
Proof. 

Bound  in  cicth.   263  pages.   50  cents. 


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Wfcat  tlie  Bible  Teaches 


By  F.  G.  Smith 


Read  What  Different  Well  Known  EvangelisU 
Say  of  this  Book 


"I  gladly  recommend  it  to  all  wlio  desire  a  more  thorough 
and  comprehensive  knowledge  of  what   the  Bible  teaches." 

"It  enlightens  the  mind,  feeds  the  soul,  and  is  a  strength 
to  faith  in  Christ." 

"It  teaches  how  to  attain  the  higliest  possible  standard 
of  Cliristian  experience." 

"It  gives  a  clear  explanation  of  practically  all  the  great 
fundamentals  or  doctrines  of  the  Bible." 

"It  is  free  from  narrow  or  sectarian  ideas.  The  teaching 
It  advances  is  equally  applicable  in  all  parts  of  t!ie  world." 

"The  language  is  simple  and  plain,  the  subject-matter  is 
presented  in  such  a  way  as  to  be  witliin  easy  grasp  of  the 
average  person,  yet  the  richest  and  deepest  trutlis  are  set 
forth." 

"It  is  a  most  convincing  volume." 

"It  inspires  one  to  a  closer  walk  with  God." 

"Those  who  fail  to  secure  a  copy  will  certainly  miss  a  rich 
treat  of  good  things." 

"The  purchaser  of  this  book  will  receive  a  storehouse  of 
abundant  supplies  for  the  soul." 

"I  would  suggest  that  young  workers  study  it  page  by 
page  until  its  points  are  mastered." 

"My  sincere  wish  is  that  it  may  be  translated  into  all 
languages  and  be  read  by  the  whole  world." 

"The  book  contains  so  much  that  is  vital  that  It  would  be 
good  if  every  truth-seeker  could  possess  a  copy." 

"Wliat  the  Bible  Teaches"  contains  576  pagres,  size  5x7 
Inches.  Bound  in  wine-colored  cloth,  stamped  in  g°old.  Price 
91.00. 


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EVOLUTION  OF  CHRISTIANITY 


or  Origin,  Nature,  and  Development  of  the 
Religion  of  the  Bible 

By    F.   G.  Smith 

Christianity  the  Only  Successful  Reiigion 

The  various  leliKious  epochs  of  Old  Testament  liistory  are 
Bhown  to  be  but  necessary  steps  in  the  unfolding-  of  a  grand 
redemptive  scheme  culminating  in  Christianity. 

Christianity  is  proved  to  be  tlie  only  successful  religion 
for  the  moral  elevation  and  redemption  of  mankind:  for  it 
alone  contains  a  perfect  ethical  standard  and  endures  tlie 
rational  test.  Its  marvelous  success  in  benefiting:  men  wher- 
ever the  Bible  has  gone  with  its  message  of  love  is  vividly 
portrayed. 

Worshiping  Nature  Implanted  by  the  Creator 

The  universal  prevalence  of  religious  sentiments  is  traced 
to  its  true  source  in  a  worshiping  nature  implanted  in  man 
by  the  Creator,  though  his  efforts  to  find  a  true  God  and  under- 
stand his  relations  with  the  human  race  have  always  been 
a  failure  until  illuminated  by  the  light  of  divine  revelation. 
Such  a  revelation  has  been  given  gradually,  in  accordance 
with  the  retiuirements  of  human  nature,  and  has  found  a 
permanent  record  in  tlie  Christian  Scriptures. 

What  the  Book  Contains 


Man'a  Mental  and  Moral 
Constitution 

The  Religious  Nature 

Conscience 

The  Mental  Faculty 

Kecessity  and  Nature  of  the 
Divine  Revelation 

Necessity  of  Divine  Revela- 
tion 

Essential  Character  of  a 
Divine  Revelation 

God's  Covenant  with  Abra- 
ham 

The  Revelation  to  Israel 
Nature  %nd  Object  of  the 
Law 


The  Moral  System  of  Clirist 
The  Gospel  Secret  of  Re- 
generation 
Practical  Christianity 

Influences,  Conflicts,  and  Ulti- 
mate   Triumphs  of 
Christianity- 
General  Influences  of  Chris- 
tianity 

Progress  in  the  Social  State 
True    Religion   in   All  the 

Ages 
False  Religion 
Modern  Christianity 
The  Perfect  State 


Cloth,    354  pag-es.    Size,  5x7.    Price,  $1.00. 


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Anderson,  Indiana. 


THE  CHRISTIAN  CHURCH 
Its  Rise  and  Progress 

By  H.  M.  Higgle 

Some  of  the  grandest,  most  beautiful  truths  relating  to 
the  cliurch,  a.yainst  which  tlie  "pates  of  Iiell  shall  not  prevail," 
presented  from  a  distinctly  Scriptural  standpoint — truths 
that  encourage  the  heart  and  feed  the  soul. 

Traces  the  Chusxh  in  All  Ages 

The  book  is  a  Biblical  trace  of  the  church  under  four 
principal  divisions  or  ages. 


1 —  Morning-  Ligflit        3 — Protestant  Ag-e  of  Sects 

2 —  Papal  Ag-e  4 — Evening'  Time 


In  striking-  review  there  pass  before  the  reader  the  main 
events  of  the  splendid  triumphs  of  primitive  Christianity,  the 
g-athering  darkness  of  the  Catholic  Apostasy,  and  development 
of  the  man  of  sin.  The  great  reformers,  Luther, Wyclif,  Huss, 
Wesley,  and  others  are  seen  at  work;  Daniel's  wonderful 
vision  of  the  prophetic  image  is  explained,  also  the  dragon 
and  the  beast  of  prophecy  and  revelation.  Several  frank  testi- 
monies of  leading  Protestants  are  quoted  to  show  that  Baby- 
lon, the  great,  is  indeed  fallen. 

False  Doctrine  Exposed 

"The  Christian  Church"  shows  tlie  uselessness  and  error 
of  mere  external  church  organization  and  reveals  the  one 
church,  the  Lamb's  bride,  in  her  glorious  beauty,  simplicity, 
and  power.  The  latter  part  portrays  the  work  yet  before  the 
chui-ch  in  fulfilling  the  third  angel's  prophecy  that  the  ever- 
lasting' g-ospel  shall  be  carried  to  men  of  every  kindred,  tongue, 
people,  and  nation. 

488  pag-es.     Cloth  bound.     Price,  ?1.00  postpaid. 


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WR^T  IS  THE  SOUL? 


By  D.   S.   W  ai-nor 
One  hundred   scriptures    nrovin-    ti  at    man    r'^f^^'^^f a 
spiritual  and  immortal  element  called  11. e  sr'iil.  ;'.  e  s;.m  i:,  ii-id 
tlie  inner  m.an,  whicli  troes  to  Gud  at  tiie  ileatii  oi  lue  Ijouy. 
The  same  also  proved  by  early  cliu:tli  lustory. 

82  pag'es.     Paper,  10  cents. 


HELL  AND  EVERLASTING  PUNISHMENT 

By  H.   M.  Riffgle 

It  is  surprising:  liov,'  many  believe  the  teichiniz-s  of  tlioee 
Ts-ho  stek  to  overthrovN-  the  doctrine  of  everlasting;  punishment. 
Conviuce  a  man  that  he  will  simply  be  blotic  ';  out  of  exist- 
ence and  thus  be  freed  from  the  sense  of  c  .ernal  misery, 
and  in  many  cases  he  prefers  a  life  in  the  plc.-..sures  of  sin. 
This  booklet  gives  Bible  teachinss  tliat  there  is  a  hell,  and 
that  the  wicked  will  be  punished. 

64  paores.     Paper,  10  cents. 

THE  CHURCH  OF  GOD; 

or.  V/hat  Is  the  Church  and  What  Is  Not 
By  D.  S.  "Warner 

The  author  gives  Scriptural  authority  on  wliat  constitutes 
the  church  that  Christ  built  called  the  c  .i-rch  of  God.  He 
f-ives  numerous  references  showing  who  is  l.ead  of  the  church, 
v.hen  it  was  built,  who  are  members,  etc.  .\n  instructive 
work  to  hand  to  th.ose  who  do  not  know  about  the  one  church. 
32  pa&es.    5  cents  each.    4C  cente  a  dozen. 


TWO  WORKS  OF  GRACE 

By  H.  M.  Riggle 

After  showing  the  Bible  standard  of  Justification,  the 
author  takes  ii.p  Sin  in  Two  Forms  and  The  Atonement  a 
Double  Remedy.  lie  gives  examples  of  the  two  works 
fio'n  the  Bible,  also  selections  from  the  v.^ritings  of  the 
apostles  urging  the  disciples  to  obtain  the  second  grace. 
90  pagres.     Paper,  10  cents. 


THE  MILLENNIUM 

By  C.  TV.  Kaylor 

This   excellent   little   booklet   completely   overthrows  the 
false  theory  of  an  a?re  to  come,  and    positivelv  proves,  hv 
plain  Scripture  texts,  that  there  is  no  room  for  a  millennium. 
30  rag-es.   5  cents  eaoli.    40  cents  a  dozen. 


GOSPEL  TRUMPET  COMPANY,        Anderson.  Indiana. 


Date  Due 

-~  «   1  ii(>«f  Y  V  -7  »r- ^ 

Wr  '/i^  * 

Ap  2  6  '4  ■ 

^P20'55 

MylO'55 

_ 

